actions on earth The wordes of our Saviour Luk. 24. 39. shew that Spirits have not flesh and bones Therefore Angels being spirits have no such bodies united to them as those wherein they appeared 4. Corollary That Angels are confined to the places in which they are and are in places definitively though not circumscribed and measured by them as bodily things are Angels being pure spirits doe not consist of parts as bodily things doe neither have they any bodily quantity or dimension as length breadth height and thicknesse and so they cannot bee compassed about nor measured nor limited by any bodily space but yet they are definitively in their places that is there and no where else and their substance together with bodily substances may be in the same place as the whole soule of man is in the whole body and is wholly in every part of it and no where else so it is with Angels 5. Corollary Seeing Angels are by creation the proper and naturall inhabitants of the highest heavens which is a most spacious place compassing about the whole visible World and more large and capacious then all other places as Solomon doth intimate 1 Kin. 8. 27. Hence it followeth that the Angels are many in number more then can be numbred by man and so in respect of man innumerable For we must not thinke that God who in the creation replenished the Sea with fishes the aire with birds and the visible heavens with innumerable starres and the earth with beasts and creeping things and commanded man to multiply and replenish the earth wouldleave the bestand most glorious place of all not fully replenished with inhabitants glorious Angels who were created at the first in their full number undoubtedly therefore there must be many farre more then man can number And this the Prophet Daniel saw in a vision and testified Dan. 7. 10. where hee saith that a thousand thousand ministred to the Lord Christ and ten thousand thousand stood before him Also in the Gospell wee read that there was a Legion that is six thousand divels in one man Mark 5. 9. And if there be so many divels that is evill Angels in one man then surely the whole company or multitude of those evill Angels must be many And the whole company of Angels in the first creation of which some onely did fall and become Divels must needs much more bee innumerable And if that conjecture and opinion of learned men be true to wit that the Angels which sinned and were cast downe from heaven are as many in number as all the elect of mankind which have beene are or shal be to the end of the World and that they shall fill up the glorious mansions and supply the roomes and places of the lost Angels then surely the multitude of all the Angels which God created must needs bee great and innumerable farre exceeding our capacity 6. Corollary Sixthly the highest heavens being the place of rest and not of motion which is proper to visible and corporeall things and being the place where God hath appointed that the eternall rest or Sabbath shal be kept Therefore the Angels which were created to bee the naturall inhabitants of those glorious heavens were not made to move with bodily motion as bodily creatures doe their coming from heaven to earth is not a passage through the whole space between heaven and earth which would require a long time but as it is with the mindes and thoughts of men they are now here exercised about things present and in a moment of time in the twinckling of an eye they are in the remotest parts of the World or in the highest heavens and yet passe not through the space betweene so it may well be and we may with good reason conceive that the Angels which are of a purer and more heavenly substance then our soules and more nimble and active then the mindes or thoughts of men are by nature can in a moment bee present here on earth and in the next moment bee againe in heaven But howsoever or by what way soever they descend and ascend it is most certaine that they are the swiftest of all things created and so much the Scriptures shew clearly in many places where they describe Angels with wings and call them Cherubins and Seraphins yea some one of them with many wings which are instruments of flying and of swiftest motion as Gen. 3. 24. Ezech. 10. 1. 19. and 11. 22. and Isa. 6. 2. Also we read that on a suddaine even in an instant a whole multitude of the heavenly host have descended from heaven and beene present on earth Luk. 2. 13. And the Angell of the Lord is said to encampe with an heavenly host round about them that feare God Psalm 34. 7. not by being here resident and abiding on earth out of their proper place of abode but by standing before God in heaven and beholding his face that they may bee ready in a moment when hee gives the watch word to present themselves on earth there to deliver his elect and to destroy their enemies as our Saviour doth intimate Matth. 18. 20. 7. Corollary Seventhly seeing the highest heaven is the proper place of Angels and this is the order which God did set in the creation that all creatures should keep their station and not leave their dwelling Hence it followes that it is against nature and contrary to the order of creation that many Angels are excluded and shut out of heaven even all the evill Angels And it is a thing above nature even the supernaturall grace and gift of God and a thing purchased and procured by the infinite power excellency and dignity of Christs merit and mediation that the elect and holy Angels should bee made ministering spirits and sent forth to minister for them who shall be heires of salvation as the Apostle saith Hebr. 1. 14. And here now occasion is offered to discourse about the sin and fall of the Divell and evill Angels how contrary it was to the law of nature that they should forsake their station sin against God and not stand in the truth and to the order which God set in the creation that they should leave their dwelling and exclude themselves out of heaven and be cast downe into Hell Also here is occasion given to shew that the elect Angels come to minister for the elect through the supernaturall power and efficacy of Christs mediation that Christ by supernaturall grace and benefits given to the heavenly Angels hath obliged and bound them to himselfe to obey him as their head and to minister for the good of his little ones But these things come more fittly to bee handled after the creation when wee come to discourse of the confusion of the World by the Divels Apostasie and mans fall and of the restoring of mankind and the renuing and perfecting of the World by Christ. Now these Doctrines thus opened and proved are of great
third dayes worke that is the creation of grasse herbes plants and trees Where note onely these two things First what were these things created Secondly how they were created and brought into being The first is grasse or greene herbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is that which of it selfe springs up without setting or sowing The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herbe bearing seed that is all herbes which are set or sowne and increase by mans industry The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is trees and plants which are of a woodie substance which beare fruit and have their seed which turns to fruit in themselves they are not multiplied onely by sowing of seed but live all the year and many yeares without sowing and multiply by rootes slips graffes and the like These were the things which God is here said by his creating Word and power to bring out of the earth every one perfect in their kind Secondly for the manner of creating them they were not created immediatly of nothing nor of any other element besides the earth and then put into the earth there to grow But God by his powerfull Word without any help of mans tillage Raine or Sun did make them immediatly out of the earth and every one perfect in their kind grasse and heroes with flowers and seeds and trees with large bodies branches leaves and fruits growing up suddenly as it were in a moment by Gods Word and power And thus much I gather not onely from the words of the text which run thus God said Let the Earth bring forth grasse herbes and trees but also from the words Chap. 2. 5 6. where it is said that God formed every plant when yet it was not in the Earth and every herb when as yet it grew not up that is before they had any seed or roote hidden or sowne in the earth from whence they might spring and grow up and also without help of raine or dew or any culture or tillage Now all these things being thus formed by the word of God were approved by God for good and perfect in their kind And so the evening that is the time of darknesse over the earth while the waters covered it and before the drie land appeared above the waters which was about twelve houres a nights space and the morning that is the time of light after the drie land appeared and the light of the firie heavens shined upon it through the aire which as yet was most pure and cleare without clouds mists or vapours which time of light was other twelve houres made up a third day Thus we see that in the three first daies before the creation of the Sun Moon and Starres the night was a time of darknes and the day a time of light in all that part of the World where night and day are said to have been and in respect of which part of the World they are called evening and morning as for example After that the light the firie heavens were created and made out of the rude masse full of darknesse there was no more night or darknesse but all light in the heavens ever since for they are a day and light to themselves and that which is night and day with us is all alike with them even cleare day light So likewise after the creation of the light all was darknesse in the rest of the rude masse which was not yet formed and the time that it lay in darknesse before the airy heaven was perfectly purified and made is called the evening or night but after that the firmament that is the spacious element of the aire was created and brought into perfect being and puritie it received into it the light of the firie heavens which shined through it and the time of that shining into the aire is called the morning or day light and this day light shines still in the highest region of the aire above the ascent of the clouds and there is no more night of darknesse in that region but as cleare light as that of the second and third day onely in the rest of the rude masse there did remaine darknesse untill God created out of it at once the two lowest elements the waters and the earth and the time while the waters covered the earth and kept the light of heaven from it is called the evening or night of the third day but when the drie land and the hils and mountaines of the earth were raised up above the waters and the great vast hollow valley which is the place of the Sea and receptacle of the waters was made in it then the light of the heavens did shine through the aire unto the upper face of the earth and of the waters and so continued untill the herbes plants and trees were made no clouds or mists or vapours made the lower region of the aire darke and this was the time of morning or day light on earth the third day Thus much for the opening of the third dayes work of creation and how the times of light and darknesse that is the evening and morning did make up the third day From this dayes work and from the things created and the manner of creation divers things may bee observed for our instruction First wee see that the two lowest elements Earth and Sea though they appeare to bee great and huge vast things yet to God working by his eternall Word the making and separating of them was but a peece of a dayes work and all the grasse herbes plants and trees which are innumerable and full of all admirable variety they were but another peece of a dayes worke they were not onely made and brought into being but also to their perfect growth full of flowers seed and fruite in a little time as it were in a moment Hence we may learne that all this World here below wherein the sonnes of men live together with all creatures which seâ—ve for their use it is as nothing in the hand of God and of small moment All the herbes plants and trees which Solomon with all his wisedome could scarcely come to know were with the Earth Sea and all Waters made perfect in one day This is that which the Lord proclaimes by the Prophet Isa. 40. 15 17. where it is said that all nations are as a drop of a bucket and are counted as the small dust of the balance before him All nations are before him as nothing and they are counted to him lesse then nothing and vanity Which Doctrine serves to admonish us to despise all earthly riches and possessions in comparison of God who is the portion of the godly and faithfull also it serves to confound and put to shame all proud carnall worldlings who glory and boast in a little nothing and to make glad and fill with joy Gods people who have a true right and interest in God by their spirituall union and communion which they have with Christ by one
Let us looke up to heaven where is light without darknesse and an everlasting day without any night and bend all our course to that countrie above and long for everlasting light and glory which the blessed Saints and Angels there enjoy in the presence of God and at his right hand where are pleasures for evermore CHAP. X. The fifth dayes worke Of fishes and fowles All made in perfect wisedome Vses Two notable properties of fishes their sensitive soule and matter The matter of birds Of other flying things Of whales Of the fruitfulnesse of fishes Gods infinite power jioyned with infinite wisedome Vses All is made by Christ and likewise bestowed on us Vse Gods great providence for mankinde Vse ANd God said Let the Waters bring for aboundantly the moving creature which hath life And let the fowle flie above the earth in the open firmament of heaven 21. And God created great whales every living creature that moveth which the waters brought forth aboundantly after their kinde and every winged fowle after his kinds and God saw that it was good 22. And Godblessed them saying Bee fruitfull and multiply and fill the waters in the Sea and let fowle multiplie in the Earth 23. And the evening and the morning were the fifth day In these words wee have the History of the fifth dayes worke which was the creation of all living creatures which live and move in the two moist elements the water and the aire to wit fishes and moving creatures which live and move in the waters and all kinds of fowles which flie in the open region of the aire which is here called the open firmament of heaven First wee have Gods powerfull Word and commandement given for the bringing of them into being in the 20. Verse Secondly wee have Gods creation of them and bringing them into being by his mighty Word together with his approbation of them in the 21. Verse Thirdly Gods blessing of them with the blessing of fruitfulnesse and increase Verse 22. Lastly the time wherein all things were done to wit in the space and compasse of the fifth day Verse 23. First as in all other works God said Let them bee so here hee still proceeds to create every thing by his eternall Word So much this phrase signifieth as I have before shewed It also intimates thus much unto us that God did not suddenly and unadvisedly create any of these things but according to his eternall Counsell as hee in his infinite wisedome had purposed and determined in himselfe from all eternity For wee finde by experience among men that when any workman doth say before hand of the worke which hee goeth about Thus I will make it and Thus let it bee it is a cleare evidence that hee doth it with advice as hee hath framed it in his mind and determined it by his will and therefore Moses here used this forme of speech that God said first Let things bee and then hee created them to teach us that God had from all eternity framed them in his decree and determined them in his Counsell and Will to bee such as hee made them in the creation Whence wee may gather this Doctrine That God hath created all things in wisedome and never doth any worke rashly without counsell or consideration but orders and brings to passe every thing so as he hath purposed with perfect knowledge and understanding This is that which the Prophet David doth preach and proclaime with admiration Psalme 104. 24. saying O how manifold are thy works in wisedome and hast thou made them all And his wise Son Solomon Proverb 3. 19 20. saith the Lord by wisedome hath founded the earth by understanding hath hee established the heavens by his knowledge the depths are broken up and the clouds drop downe dew And Ier. 10. 12. and 51. 15. The Prophet affirmes that God hath made the earth by his power and hath established the World by his wisedome and stretched out the heavens by this discretion Yea the actions of revenge upon enemies which men doe for the most part rashly and run in to them head-long without discretion God doth in wisedome and understanding and according to his wise Counsell as holy Iob testifieth Iob 26. 12. saying He divideth the Sea with his power and by his understanding smiteth through the proud And in a Word that God hath made all things wisely and wiâ—h good understanding so that in every creature his wisedome and counsell appeares wee may plainely see by dayly experience and by that which Iob saith chap. 12. 7 8 9. to wit that if wee aske the beasts they will teach and the fowles of the aire they shall tell us or if wee speake to the earth it shall instruct us or to the fishes of the Sea they shall declare unto us who knoweth not in all these things that the hand of the Lord hath wrought this that is wee may see and read Gods wisedome in all his works for as it followes Verse 13. With him is wisedome and strength he hath counsell and understanding and these hee sheweth manifestly in all his works and doings First this Doctrine serves for direction to all men in all their works and doings how to doe all things according to the perfect paterne and true rule of all well-doing The rule of all mans actions ought to bee the will of God who created him and gave him his whole being and the perfect paterne whom the Sons of God ought to follow in all their works is God who formed them after his owne image so that the perfection of man consists in his conformity to God and the more or lesse hee resembles God in all his wayes the more or lesse perfect hee is and the nearer or further from perfection and true happinesse Now here this Doctrine teacheth that God hath created all things in wisedome and doth all his workes according to his determinate counsell and with perfect understanding and nothing rashly without consideration Wherefore as wee desire to order our wayes aright and wallie in the right and ready pathes which lead unto perfection and as wee have a minde to doe all our works so as that they may bee profitable and comfortable to our selves and others so let us imitate God in all our wayes and works and never doe any thing rashly without consulting with his word want of this marres all when men follow their owne lusts and head-strong will and affections and consult not with Gods Word then they follow their owne wayes and forsake the wayes of God then they doe their owne works not the works of God and those wayes and works of their owne will procure all evils and mischiefes unto them according to that of the Prophet Ier. 4 18. thy wayes and doings have procured these things unto thee this is thy wickednesse because it is bitter because it reacheth unto thine heart Whereas on the contrary they that walke after Gods wayes and take his
the body of Divinity First I will begin with the Creation and will labour to unfold the nature of it in generall And then I will proceed to the handling of all the speciall works therof every one distinctly by it self in particular Secondly I will passe from thence to the works of Gods actuall providence under which comes the government and preservation of the world and of al things created and the ordering and disposing of every thing to the proper end of it More especially the fall of man into sin misery and guilt of damnation And the Redemption of man from misery and his Restauration to grace and glory by the application and fruition of Redemption and by true spirituall union and communion with Christ the Redeemer and with God the Father in him by the inhabitation of the Holy Ghost Thus much for the generall Doctrin of Gods outward works laid down in this Text and for the division of them in their severall heads and kinds unto which all the particular outward works may be reduced FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OF THE CREATION OF THE VVORLD GEN. 1. 1. In the beginning God created the Heaven and the Earth IN this Chapter the historle of the Creation is most plainely and succinctly written by Moses and the workes of the six dayes are distinctly laid downe according to the order wherein God created and made all creatures in heaven and earth In the second Chapter some things which were but more briefely and generally laid downe in the first Chapter to wit the creation of plants herbes and trees and of birds and beasts and especially of man and woman and the creation of the garden of Eden with other circumstances are more plainely and fully related And therefore I have made choice of those two Chapters the words whereof doe give us ground and occasion to handle the doctrine of the creation and to discusse of all points therein needfull to be knowne for the glory of God and our own profit and comforts In the whole history comprehended in these two Chapters the Spirit of God offers to our consideration two things First the creation as it is a worke of God together with the severall parts and degrees of it Secondly the creatures produced by that work even the whole world and all things therein contained that is the heavens and the earth all the host of them Creation is here described First generally according to the common nature of it as it concernes all creatures and is the making of them all Secondly it is distinguished and described particularly according to the severall parts and branches thereof as it concernes severall kindes of things created First Creation is described generally by the name the Author or cause and by the time and forme of it throughout this whole Chapter Secondly it is distinguished into two branches or degrees The first is simple or absolute and immediate creation which is a making of something out of nothing The other is secondary creation that is a making of perfect things out of an imperfect matter which was before created of nothing and was of it selfe most unfit for any such substantiáll forme and being as was raised out of it Simple or absolute creation which is a making of things out of nothing is laid downe in the first verse And that is here distinguished into two particular branches according to the number of the things created the Heaven and the Earth The first is the creation of the highest heavens and all the host of them as the spirit of God by Moses expounds himselfe more plainely Chap. 2. 1. This was a most perfect creating and making of things perfect in nature forme and being out of nothing and that in an instant The second is the creating of the earth that is a rude imperfect masse and confused Chaos or deep which was without forme and void and fit for no substantiall forme or perfect being as yet neither could subsist but by the spirit supernaturally susteining it For so the word Earth is expounded in the next verse even to be that rude masse and deep which he made of nothing that it might be the common matter of all the inferiour visible world and of the creatures therein conteined The second maine branch of creation which I call secondary or mediate creation and which is a making of things perfect out of an imperfect matter created of nothing is laid downe historically throughout these two Chapters where the creation of the severall kindes of creatures in the six dayes is described particularly And this hath also two particular branches The first is the creating of things out of the first rude confused matter which was without forme and void and full of darknesse such was the creating of the foure elements 1. Fire called light 2. The Aire called the firmament 3. The Waters or the Seas 4. The Earth or drye land The second is the creating of things perfect out of the second matter which was beforehand formed and disposed into the forme and substance of elements such was the creation of the Sunne Moone and Starres in the heavens and of the foules in the aire and fishes in the sea and beasts on earth which were all created of the second matter that is of the matter of the elements brought into forme There is besides these branches of creation another particular creation mixt of simple and secondary creation namely the creation of man who in respect of his body was made of the dust of the earth by secondary or mediate creation and in respect of his soule was created by God as the Angels were immediatly of nothing by a simple absolute and immediate creation This is also described First generally in this Chapter verse 26 27. and also distinctly and particularly Cap. 2. 7. And as this history doth describe the act or worke of creation both generally and particularly in all the bâ—anches thereof so also all the Creatures or kindes of things created The Creatures are here distinguished according to the time and order of their creation Some of them were created in the first beginning of time in the first moment wherein time first began to wit the highest heaven with the inhabitants thereof the Angels and the earth that is the rude masse or first common matter of the inferiour world and all the creatures therein Some of them were created in the progresse of time or in times distinct even in six severall dayes to wit all the rest of the creatures and they are distinguished by the time and order of their creation Some were created the first day some the second and the rest severally in the rest of the six dayes and they are described by their severall names and natures as shall appeare hereafter when they come to be handled distinctly CHAP. I. Of the Creation in generall What the Hebrew word signifieth Of the Author Time Object and Forme of the Creation A description of
under death The time of the creation as here I take it in generall is not onely the first moment of time as in this verse it signifies but also the six dayes mentioned distinctly in the rest of the Chapter For the highest heaven and the rude matter the earth were created in the first moment of time and all other things in the space of six dayes as the historie most plainely teacheth Some besides that which I have observed from this word doe gather also that the time and moneth of the yeare in which God created the World was the seventh moneth which wee call September The ground of their conjecture is a Cabalisticall conceit of some Jewish Rabbins to wit because the letters of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth in September are the same with the letters of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies here in the beginning and therefore as the letters of the one word if they be transposed make up the other word so both words agree in one time and this beginning was in the moneth September But their ground is deceitfull First because September which is the seventh moneth is called in the pure Scripture Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 8. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of the corrupt Rabbinicall Hebrew tongue and therefore Gods Spirit alluded not to it Secondly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it more than the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they doe not perfectly agree Thirdly the Rabbins and Cabalists doe not agree among themselves in this conceit For some of them have another conceit that the letters of this word are the same with the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first or chiefe house that is the Sanctuary Others that it hath the same letters which make up the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Covenant of fire to shew the purity of the burnt offerings made by fire And many other such conceits they have concerning this word which to repeat were losse of time I am not ignorant that some learned men and judicious divines doe hold this opinion of the worlds creation in Autumne and September but for other reasons especially because Autumne is the time when all fruits come to perfection and therefore Gods creating of all things perfect was in that time of the yeare But this is no good reason for many creatures have their perfection and glory in the Spring-time as hearbs flowers and such like And birds and beasts doe chiefely breed in the Spring and the Spring revives the things of the earth and makes them fresh and greene And the cause why many fruits come not to perfection till Autumne is the corruption of the earth and the curse laid on it for mans sinne In the creation things when they first began were perfect and so would they be in the Spring and all the yeare if man had not brought a curse upon them Therefore I leave such curious points as not needfull to be determined or if I incline to any opinion concerning the time of the yeare it is that the world was created in the Spring when the day and night are equall and both of one length in all the world that is in the moneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abib which is part of March and part of Aprill For this God seemes to teach Exod. 12. 2. where hee injoines the Israelites to account that for the first moneth of the yeare contrary to the custome and account of the Egyptians which they had before followed The fourth thing by which the creation is described is the Object or effects that is the things created even the Heavens and the Earth and all things in them For it is said God created the heaven and the earth The fifth thing is the Forme and manner of the creation to wit by saying Let it be done and it was done this appeares vers 3 6 9. which implies also the matter and the end Now here a question may bee moved concerning this word of God whether it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word spoken and uttered with a sound like that which God spake from Mount Sinah in giving the Law or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inbred facultie of reason and understanding or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inward thought of God caused by outward objects or whether it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substantiall and eternall Word the Sonne of God First it cannot be a word spoken and uttered with a sound for that requires aire as the medium of it and there was none when God said Let there be light there was no eare to heare nor any use of such words Secondly it cannot be any inward thought of God now beginning to thinke of the creation and being of things for this purpose was in God as all thoughts are from all eternity Neither is this word the Son of God now spoken that is begotten and not till now as some hereticks dreamed and this saying of God the begetting of the Son For the Son is God the creatour coequall and coeternallo the Father and that God which said Let there be light and Let there be a firmament c. Wherefore the true meaning of that speech is this That as God the Father Son and Holy Ghost had decreed and purposed from all eternity to create all things out of nothing so in the beginning in the first moment of time the Father by his eternall Word the Son and by his Spirit not as instruments but chiefe agents with himselfe did actually put his decree in execution and that so quickly as a word can bee spoken with the tongue which hath before been conceived in the heart and that all was done at Gods beck and command most easily without any toiâ—e or labour and that as the word spoken is the revealing of mans will so the creation was the declaring of Gods eternall will and purpose by the open execution of it and in a word that God by his Wisedome Will Goodnesse and Power which are his attributes by which as by a speaking word hee is made knowne to men did create and make all things and for an end not in vaine for his word is never in vaine Now from these things laid down plainly in the words of this first verse and in the verses following wee may gather this description of creation in generall viz. That it is the first outward act or worke of God Almighty the Father Sonne and Holy Ghost performed in the first beginning of time by which hee immediatly brought all things out of nothing according to his eternall purpose and gave the first being to the world and every creature therein when as they were not and that by his owne infinite goodnesse wisedome power and will actually working and like a powerfull Word and
commandement bringing all things to passe out of meere nothing or that which was as nothing made of nothing without any instruments toile labour alteration or delay for the revelation of himselfe and for the communion of his goodnesse and glory This description truely gathered from this text and this historie is in whole and in every part confirmed by other testimonies of Gods holy infallible Word First creation is an outward act or work because it is not within God himselfe but his making of things and giving to them a being different from his own essence Secondly it is Gods first outward act because it was the giving of the first being to all kindes of creatures in which and upon which hee exerciseth all other outward works these two points are manifest and need no further proofe But as for the third point the Author or first cause God the Father Sonne and Holy Ghost wee have manifest proofe of it in Scripture able to satisfie any reasonable mind First that the Lord Jehovah the only true God not Angels is alone the Creatour of all things Holy Job testifieth saying that hee alone spreadeth out the heavens and treadeth upon the waves of the Sea Job 9. 8. And Isa. 44. 24. I saith Jehovah am the Lord that maketh all things that stretcheth forth the heavens alone that spreadeth abroad the earth by my selfe Secondly that all the three Persons are equall in this worke and as they all are one God so are one Creatour of all things it is manifest Job 35. 10. Where the Creatour of all things is called in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my makers that is more Persons than one even three Persons in one God and Psal. 149. 2. Let Israel rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them that made him and Eccles. 12. 1. Remember thy Creators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Isa. 54. 5. The Lord thy makers is thine husbands the Lord of hostes is his name For the Father in particular there is no doubt all confesse him to be the Creatour and so the Scriptures testifie Prov. 8. 22 23. and Heb. 1. 2 3. For the Son also we have plaine texts that by him all things were made and nothing without him John 13. 10. and Joh. 5. 17 19. 1 Cor. 8. 6. Col. 1. 16. Heb. 1. 10. And as the Spirit is one God with the Father and the Sonne so his hand wrought with them in the Creation as appeares Gen. 1. 2. Where it is said the spirit of God moved upon the face of the waters that is cherished the rude masse as the Hen doth her egges by sitting on them and so gave forming vertue to them so the Hebrew word signifieth and Job 26. 13. God is said by his spirit to have garnished the heavens and Job 33. 4. The spirit of God hath made me saith Elihu and Psal. 33. 6. By the Word of the Lord that is the Sonne were the heavens made and all the host of them by the breath of his mouth that is his spirit Fourthly for the time of the Creation we need not stand much upon proofe of it This Text sheweth that it began in the beginning or first moment of time And in six dayes it was perfected and fully finished as the rest of the Chapter sheweth It was of old that God founded the earth and made the heavens as the Psalmist testifieth Psal. 102. 25. that is in the first beginning of times And reason tells us that time being a circumstance and inseparable companion of creatures visible must of necessity begin together with their being Yet one thing is worthy to be noted in the time namely That whereas God was able in the first moment to create all things as he did the highest heavens and the rude masse which is called the earth in my Text and which was the common matter of all the visible world yet he did distribute and divide the creation into divers acts which are distinguished one from another by the effects that is the creatures made and by the severall times and dayes also wherein they were performed Which point wee will insist upon as it well deserves when we come to the several acts performed particularly in severall dayes of the Creation The fifth point in the description is the generall object and effect of creation to wit all things and the first being of them For here the object and effect concurre and are altogether the same The world and all things therein and the first matter of which they were made as they are the onely things about which the act of creation is exercised so they are the object of creation And as they are things made by the creation so they are effects of it Now this generall object and effect as it is truly gathered from the enumeration of all the kindes of things created which are numbred in this Chapter and the next and is plainely expressed in the description so it is abundantly testified in all the Scriptures as Isa. 44. 24. and Coloss. 1. 16. and Exod. 20. 11. where all things in heaven and earth visible and invisible are said to bee made created and formed by God Yea the first rude matter it selfe out of which the inferior world was made is here in my Text said to be created by God And this is confirmed by reason drawn from the nature of God and his Name Jehovah For God as this Name signifieth is an absolute essence of himselfe and the first being of all and the Author of all being Therefore every thing which is or hath being must needs be of him and be his creature The sixth point in the description is the matter out of which God created all things under which we comprehend two things First the matter improperly so called or Terminum à quo from whence God brought the first being of all things immediately And that was either negative even nothing or their not being at all or positive their being in Gods eternall purpose onely This was the first matter which God had to worke upon in the first immediate act of creation Secondly the matter properly so called that is either the rude masse made of nothing which was without forme and void or the foure Elements which had in them no forme or being of the things created and so were as nothing in respect of that being which God gave to every particular thing which he made of them For proofe of this we have a plain testimonie Heb. 11. 3. where the Apostle saith By faith we underst and that the worlds were framed by the word of God So that the things which are seen were not made of things which doe appeare Here it is plaine that hee speakes 1. Of creation in generall in that hee saith The worlds were framed 2. In that he denies the visible world to be made of any naturall things which doe appeare to any sense hereby hee shewes that their first matter was made of
moment and beginning of time to the last end thereof throughout all ages and the eternall duration of things in the world to come but also all the things which are measured by this protraction and duration of times and of time beyond all times even all things under heaven and all things above the heavens as Angels and blessed Spirits and all things which shall be upheld and kept in being after the end of the world For the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies times or things the beginning and end whereof are hid and unknown to mortall men of short time by reason of the long continuance of them and the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a perpetuall being and duration or whatsoever is alwaies and in all times and it is used in Gospel to signifie not only this world wherein we live in this mortall life but also the world to come both◠the Kingdome of glory and also the state of all things after death as appeares Mat. 12. 32. and Heb. 6. 5. The third name by which the creature in generall is called is the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly translated the world and doth fitly signifie that well ordered decent beautifull and comely frame of heaven and earth with all the goodly furniture and well ordered host of creatures therein contained For it is a word which in Greeke doth properly signifie beauty decency and comely ornament and by it the Greeks commonly doe call the whole frame of the world because of the beauty and comely order of the creatures therein and by this name the creature in generall and the universality of things created is called Matth. 25. 34. Rom. 1. 20. and Ephes. 1. 4. where the Spirit of God speaks of the creation and foundation of the world And lest we should thinke that by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant onely the inferiour and visible world the holy Apostles when they speake of it adde the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appeares 1 Corin. 1. 20. and Ephes. 2. 2. to shew that there is another world even the invisible called also by this name And John 1. 3. the Evangelist having affirmed that all things were made by the eternall word doth in the 10. Verse shew that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world I am not ignorant that this word is used also in a more strict sense and that it signifies sometimes the habitable world or circle of the earth inhabited by men as Matth. 4. 8. and John 1. 9. Sometimes men inhabiting the earth as Rom. 5. 12. By one man sin entred into the world Sometimes the elect who are the chiefe ones of the world and of mankind as John 3. 16. and 2 Cor. 5. 19. and 1 John 2. 2. Sometimes for the carnall unregenerate and reprobate multitude of mankind as John 14. 17. Whom the world cannot receive And 17. 9. I pray not for the world Sometimes earthly things as Gal. 4. 3. opposed to spirituall and sometimes sinfull and corrupt things opposed to holy and heavenly as Galat. 6. 14. But the most full and proper sense is that which I have first named and in that sense it is used in all places which speake of the creating and founding of the world and signifies the whole frame of heaven and earth with the furniture of them The fourth name by which the creature in generall is called is the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies that which is created and made of nothing by the act of creation by this name the creature in generall is called as it comprehends every thing created either in heaven or earth or in the sea or under the earth Revel 5. 13. And by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole world is called Mar. 13. 19. where our Saviour saith There shall be such affliction as was not from the beginning of the creature which God created that is of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word is rendered by the Evangelist Matthew Chap. 24. 21. Now from these severall names used by the Spirit of God in Scripture to set forth the creatures in generall that is the universality of things created we may observe divers things for our instruction 1. First that whatsoever hath any being in heaven or in earth either in this world or in the world to come even all things which can be conceived to have a true being besides God himselfe are created of God have a beginning and were made out of nothing at the first This as it is laid downe in my Text so it appeares plainly by all the foure names before cited and is confirmed by the Scriptures produced to shew the true sense of them to wit Isa. 44. 24. John 1. 3. Col. 1. 16. and Revel 4. 11. And besides these wee have many other as Exod. 20. 11. Psal. 146. 6. and Psal. 148. in which places the heavens and the heaven of heavens the Angels and all the hosts of God the Sun Moon Stars the Aire and the Meteors the Earth the Sea and all things in them are said to be made and created by God to which we may adde Act. 14. 15. and 17. 24. Heb. 1. 10. 2. The second thing which I observe from these names of the creature in generall is That the World was made in perfect beauty fit to flourish perpetually and every creature as it was created of God was good perfect and beautifull in his kind free from all discord disorder and corruption This is gathered from the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the World is called the one of which signifies beauty ornament and decencie free from all deformity discord and disorder and the other a perpetuall being or a perpetuall flourishing in being and perfection And the last words of this Chapter confirme this fully to wit God beheld all things which he had made and so they were exceeding good The words also of God himselfe Job 38. from the 3. Verse where he sets forth his manner of creating all things in a most excellent order by laying the foundations of the earth sure by measuring it as it were by line by shutting in the deeps within bounds by bringing forth the lights of heaven rejoycing and the Angels singing joyfully and by making all things to flourish Reason also grounded on the Word of God doth prove this plainly For that which was made in perfect wisedome and in the framing whereof Gods eternall wisedome had an hand must needs bee most beautifull decent and flourishing For if Gods wisdome in Bezaleel and Aholiab made them so excellent in working curious and glorious workes for the Tabernacle much more excellent is it in God himselfe Now
Evangelist useth them doe signifie eternity but in that he saith The Word was that is had already a being with God in the beginning when hee began to give being to all other things this proves by necessary consequence that the Word was eternall and therefore the common exposition stands sure that here the word Bereshith signifies the beginning or first part of time The second word of this Text that is Bara created signifies the giving of first being to all things either simply out of nothing or out of matter undisposed for the forme introduced as I have noted before And by a Metaphor it signifies great and mighty workes which resemble the creation but here it signifies absolute creation or giving the first being to the highest heavens and to the rude masse or matter of the visible world out of meere nothing for they were created of no matter before existing as all doe hold and of their creation onely this Verse speakes That the third word Elohim being of the plurall number signifies three persons in one God the Creatour and that the creation was the worke of all the three persons in the Trinity I have before shewed Here let mee adde further a Cabalisticall proofe gathered from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the act of creation and consists of three Hebrew letters which are the first letters of the three Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie the Father the Son and the Spirit And therefore if the Caballisticall art be of any credit this act of creating is the work of all the three persons the Father the Son and the holy Spirit one and the same God The two last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heaven and the earth do here signifie as I have noted before the highest heaven and the earth which was without forme and void that is the rude masse and common matter of the visible world Some learned men do by heaven and earth understand the whole world in the same sense as the words are Chapt. 2. 1. By heaven they conceive the highest heaven the visible starry heaven and the whole firmament of the aire to be meant by earth the lowest globe of the earth which hath the sea intermingled with it and by creating they understand the whole worke of creation in generall and not that first speciall act by which God made the highest heavens and the rude masse and matter of the visible world onely The main reason which they have to prove this is drawn from the Hebrew Articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is prefixed before the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth The first of which Articles consists of the first and last letter of the Hebrew Alphabet and so implies an universall comprehension of all things which were created both the first and the last The other to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of plaine demonstration and sheweth that this heaven and earth as they now stand are said to be created here in these words But this exposition is plainly overthrown by the Text it selfe and the reason answered without any difficulty First the act of creation spoken of and intended in this Verse is that which was performed in the beginning that is in the first moment of time so the Text affirmes but the whole world and all creatures in heaven and earth were not made in the first moment of time nor in the first day but in sixe daies therefore the whole world is not meant in these words nor all creatures in heaven and earth Secondly if the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of generall comprehension then each of these words should signifie the whole world for it is added to each of them and so the other word should be superfluous in this place Thirdly we may safely grant that these words are of generall comprehension and yet we need not expound them of any other heaven then the highest heaven nor of any other earth then the first rude masse out of which the whole visible world was made which was without forme and void as it is testified in the next words Verse 2. For this heaven did comprehend in it the highest heaven and all the host and inhabitants of it the Angels actually And this earth or rude masse did potentially comprehend in it the whole visible world which afterwards in the sixe daies was actually formed out of it and therefore I take this to be the best exposition to understand by the heaven the highest heaven onely where the Angels and blessed Saints have their dwelling together with the host thereof And by the earth to understand as the next Verse sheweth the rude masse out of which God after formed the whole visible and mutable world consisting of the starry heavens and of the aire water and earth with all things in them As for them who here by heaven and earth understand the whole world actually formed and made and them who understand the common seed and rude matter of the heavens both highest and invisible and also the visible heavens and the inferiour world they exclude out of this history of the creation the distinct and speciall narration of the creation of the highest heavens and of the glorious host thereof the Angels and super-celestiall Spirits contrary to that which Moses himselfe plainly teacheth Chapt. 2. 1. where repeating summarily the whole creation in generall which he had before distinctly related and in all the parts thereof described in the first Chapter he saith Thus were the heavens and the earth finished and all the host of them that is the Angels among the rest for they are called the heavenly host Luke 2. 13. From the words thus expounded we may gather an excellent description of the first speciall act of creation which is called simple and absolute creation and of the two particular branches thereof to wit That it is that act of creation whereby God in the first beginning did create and give the first being out of nothing to the highest heavens and to the earth that is the first rude masse and matter of the visible world The parts of this act are two The first is that act of simple creation by which God created out of nothing and gave a most perfect glorious being to the highest heaven and to all things therein contained The second is that act of simple creation by which God gave the first imperfect being to that rude earth the masse which was the common matter out of which hee formed the whole inferiour visible and mutable world In this description of the first act of simple creation and of each branch thereof wee may observe foure things The first is the matter both generall and speciall laid downe in the word Bara created Secondly the author of it God the Father Sonne and
to be created by him To which we may adde those places Psal. 104. 4. Revelat. 4. 11. and 10. 6. where all things in heaven and earth and by name the Angels are said to be made by God Which point may comfort us with assurance that Christ is absolute Lord of the Angels and as he hath a love to us and a will to help and assist us so he hath the Angels which excell in strength at his command alwaies ready prest to doe his will and to execute his word for our good The best ground of Lordship and Dominion which any can have over any things is the creating and making of them For it is good reason that none should have more power over a thing then he who made and formed it by his owne hand and skill and gave the whole being to it And this the Scriptures shew where they attribute great power and lordship to the potter over the clay which he formeth and the vessell which he makes of it Isa. 45. 9. Jerem 18. 6. Rom. 9. Now this the Lord Christ our Saviour hath over the Angels as he is their Creatour in an high measure for he made them out of nothing by his owne power And therefore just it is that all Angels Principalities Powers should ever be subject to him and that they should not only worship him Heb. 1. 6. but also should be his ministring spirits sent forth to minister for the good of them who are heires of salvation in Christ. In this assurance let us solace our selves and be of comfort knowing that the Angels in heaven are ministers for us when we are Christs little ones and they behold the face of our heavenly Father And let us in this hope harden our faces and stand with courage before all wicked violent enemies and persecutours And as we are here assured that the Angels being created by the Lord Christ and having him for their head adding light and holinesse unto them must needs love us as fellow-creatures and members under the same head and be ready and willing to help us when God sends them so we are here admonished to love them as our fellow-servants under one the same Lord and as creatures made in the same image but more excellent and by one and the same hand rejoycing in heaven at our conversion and turning unto God by repentance Here also we are admonished that we are not to dream or imagine that Christ tooke the nature of Angels on him though he be called the Angell of the Covenant and of Gods presence and the Archangell that is the Prince of Angels for an Angell he is called in respect of his office but by nature he is no Angell but as different from Angels as the Creatour and Lord differs from the creature who is by him created of nothing and the servant ministring to him The third point of instruction is That the Angels were created in the beginning of the world in the first moment of time by Gods first act of creation This is confirmed Job 38. 7. where Angels are called the sons of God to shew that he is their father by creation and also the starres of the morning to shew that they were created in the first moment or morning of the creation with the first light the highest heavens and are said to sing together and to lift up their voice when God laid the first corner-stone and foundation of the earth which necessarily implies that then they were already made and had a being given before even with the heavens Also Psal. 104. 4. where God is first said to make his Angels spirits and his ministers a flaming fire and then to lay the foundations of the earth that is of the inferiour visible world This serves to shew that Angels and their actions are not so properly measured by time as the actions of men and other inferiour creatures but as they were created in the first beginning with the first moment of time so they can remove their presence into places far distant in a moment without time and doe things quickly in an instant and are swift messengers Fourthly in that the Angels are here included in the word Heavens and are said to be created with them in the beginning Hence we may learne That the Angels are Gods first creatures made perfect out of nothing by the first act of simple and absolute creation For proofe of this we need no further argument but those Scriptures which affirme that God made his Angels Spirits that is spirituall substances which are the most perfect of creatures and come nearest in nature to God who is a spirit as Psal. 104. 4. and Hebr. 1. 7. If they had been created out of any matter made before then they must have been made out of the rude masse without forme called earth For all things which were created not by absolute and simple creation but out of some thing made before were created out of the rude masse the earth but Angels were not made out of it for it is the common matter of the visible and inferiour world but Angels are invisible and were created to bee inhabitants of the highest invisible heavens therefore they must needs be the first of Gods creatures made perfect as the invisible heavens were of nothing by the first act of simple and absolute creation This discovers to us the excellency of the Angelicall nature that the Angels are Gods master-piece his first and most perfect worke in all the creation The rude masse without forme called earth was made out of nothing imperfect void and full of darknesse and was no perfect creature but the matter of the visible inferiour mutable world and all the creatures therein The highest heavens were also made perfect out of nothing to be the place of the Angels the heavenly Spirits but yet the Angels must be more excellent then they by nature because they were made to serve for the use of Angels even to be the place of their habitation And yet the Angels those excellent and chiefest of all creatures are in Christ become our brethren and fellow-servants yea they are after a sort made our servants and ministring spirits sent forth to minister for them who shall be heires of salvation Wherefore as we are by this doctrine stirred up to contemplate with admiration upon the excellency of the Angelicall nature and to wonder at Gods bounty to us fraile men inferiour earthly creatures in honouring us so farre as give his glorious Angels to minister for us So also we are provoked to magnifie and extoll the infinite excellency of the merits and mediation of the Lord Christ our Redeemer and Saviour who procured and purchased this honour and dignity for us that the blessed Angels should minister for our good who of our selves and by our sinnes deserved to be slaves of the Divell and evill Angels Wherefore as Angels grudge not to minister for us so
let not us grudge but rejoyce to minister for the poorest of the Saints and the little ones of Christs flocke our brethren The fifth point of Doctrine is That the Angels were created in and with the highest heavens and by creation were made to inhabit those heavens as the naturall and proper place of their being and habitation This Doctrine is confirmed first by the expresse words of Moses himselfe in the first words of the next Chapter viz. Gen. 2. 1. Thus the heavens and the earth were finished and all the host of them In which words he plainly affirmes That not onely the heavens and the earth but also all the host of them were thus created and perfectly finished that is in that order and maner as he hath before related in my Text the rest of this first Chapter Now in this Chapter we have not one word which can be understood of the creation of the host of the highest heaven that is the Angels but onely these words of my Text which affirme that in the beginning that is in the first moment when God began to give being to his first creatures he created the heavens that is the highest heavens distinct from the earth which was the common matter of all the visible world and with those heavens the host of them that is the Angels which are the host and inhabitants of them For it is an usuall thing in the Scriptures to signifie by the name of a place the proper inhabitants of the place together with the place it selfe as I have before shewed by divers examples Yea the word heavens is used to signifie the Angels as I have shewed from Job 15. 15. Therfore it is a thing most clear manifest that the Angels were created together with the highest heavens as the host naturall inhabitants of them and those heavens by the law of creation are the naturall and proper place of their being and habitation Secondly the Scriptures fully prove this point which call the Angels the Angels of heaven as Matthew 24. 36. and Galat. 1. 8. and the heavenly host as Luke 2. 13. and name the Angels among the hosts of the Lord which from the heavens and in the heights sing Halleluiah and praise to him as Psal. 148. 1 2. Thirdly this doctrine is confirmed by divers reasons grounded on the Word of God The first is builded upon the Doctrines before proved by plaine testimonies of holy Scripture to wit that the Angels were not from all eternity but were created by Elohim that is the true God who is one God and three persons as is plainly restified Psal. 104. 4. and 148. 5. and Colos. 1. 16. upon this infallible ground I thus argue That Angels being creatures created and made by God must of necessity be created either before the heavens or in and with the highest heavens or else together with the Elements and the creatures of the inferiour visible world which were all made out of that rude masse called earth which was without forme and void But they were not made before the heavens For the heavens were made in the beginning that is in the first moment when God began first to make and to give being to creatures before which beginning there could be no creation of Angels or any other things Neither indeed was there any place wherein Angels could subsist before the heavens were made Certainly no finite creature can subsist in it selfe without a place in meer nothing it is proper to God onely to subsist in and of himselfe Neither were they created together with the earth and other elements and creatures of the visible world For it is plainly testified Job 38. 7. that when God laid the foundations of the earth and stretched the lines upon it and laid the corner-stone thereof then the sons of God shouted for joy that is the Angels for they are called the sons of God Job 1. 7. and there were no other living creatures then made Therefore the Angels were undoubtedly created before the earth or else they could not have shouted and sung together when the earth was made David also testifieth that the Angels were made spirits first Psal. 104. 4. and after them God laid the foundation of the earth Verse 5. Therefore it followeth necessarily that the Angels were created in and with the highest heaven and are the host and proper inhabitants thereof Secondly that place from which the evill Angels were cast downe and did fall when they sinned and left their first estate and habitation is their naturall proper place in which God created them and they by creation are the proper inhabitants thereof Now that is the highest heaven for when some of the Angels to wit proud Lucifer the Divell and his Angels sinned and left their habitation as Saint Jude speakes Jude 6. then they were cast downe to hell 2 Pet. 2. 4. even from heaven as the Prophet Isaiah testifieth Isa. 14. 12. saying How art thou fallen from heaven O Lucifer Therefore undoubtedly the Angels in their creation were made in and with the highest heavens and had them given for their proper and naturall habitation The third reason is drawne from the order which God observed in the creation For as soone as God had fitted any part or place of the world for the creatures which were to dwell and to have their being in it he made those creatures and replenished the place with them So soon as the airie heavens were made and the waters separated from the earth and place made for the Sun Moone and Starres and for their beames to be stretched out from heaven to earth then the host of the visible heavens the Sunne Moon and Starres were created and placed in them And so soon as the sea was fitted for living and moving creatures God created them out of it and so likewise when the earth was made to stand out of the waters and furnished with herbs plants and trees for the use of living creatures God created birds and beasts and when it was furnished with all creatures fit for mans use then he created man and the woman also an help meet for him Therefore undoubtedly so soon as he created the highest heavens the proper and naturall place of the Angels then and together with those heavens he did create the Angels which are the heavenly host and suffered them not to remaine one houre empty without their furniture and inhabitants This Doctrine thus laid downe and proved besides some speciall use which we may make of it for affection and practice is a ground and foundation of many other Doctrines concerning Angels which flow as Conclusions and Corollaries from it and an occasion of questions to be discussed First let me make some briefe application of it and then proceed to the Doctrines and Questions First in that Angels were created in and with the highest heaven by Gods powerfull Word and by his simple and absolute act of creation
matter first made and of a forme thereto added afterwards and therefore have a proper existence and being every one in himselfe which cannot be dissolved but in respect of second causes remaines immortall so that this definition and every branch thereof flowes from the former Doctrine as a naturall Corollary or necessary Conclusion And it doth excellently set forth the nature and naturall being and properties of Angels by which they are distinguished from all other things First in that they are called spirits or pure spirituall substances this shewes their nature and being wherein they resemble God and beare his image who is the one onely true Jehovah who hath his essence and being in and of himselfe and gives essence and being to all things and by whom all things subsist as that name Jehovah signifies which he assumes as proper to himselfe Exod. 3. 14 15. and Isa. 42. 8. and who is a spirit as our Saviour restifieth John 4. 24. And by this name spirits they are distinguished from all bodily creatures Secondly in that they are called pure intire spirituall substances and perfect creatures which have every one a proper existence and particular being hereby they are distinguished from the spirits that is the soules of men which are not intire complete and perfect creatures of themselves by creation but are made to be and to subsist in an humane body and together with the body to make up a perfect man Hereby also they are distinguished from the breath of life and the vitall and animall spirits which are in living bodies of men and other living creatures for they are not pure perfect intire creatures which subsist by themselves but fraile vanishing parts of creatures which continually increase and decrease fade and perish Thirdly in that they are called heavenly spirits hereby they are distinguished not onely from the spirits created here below on earth in this inferiour world even soules of men and all bodily spirits but also from God who is a spirit but not contained in any place no not in the Heaven of heavens but is essentially present in all places as well in earth as in heaven as the Scriptures testifie 1 Kin. 8. 27. and Psal. 139. 8. Fourthly in that they are said to be created in the beginning by God hereby they are distinguished from the absolute essence of God and from every one of the three persons in one God for they are not created but are absolutely eternall without beginning of being Fifthly in that they are said to be created in the image and similitude of God this shewes the excellent naturall properties of Angels that they are living spirituall and immortall creatures indued with knowledge wisdome understanding liberty of will power strength and activity to doe and performe great things wisely justly and freely and so to resemble God in his glorious attributes and workes Sixthly in that they are said to be distinguished one from another by a proper and particular subsistence and being which every one hath by himselfe this shewes that Angels are not one common spirit breathed into the highest heavens and every one a part of that one spirit but they are every one a whole substance or person by himselfe as Augustine saith Enchirid. 18. Lastly in that every one is said to have a proper existence and particular being which God hath given him to have in himselfe by which he differs from the rest this necessarily implies that Angels are finite and limited both in their substance and number and are mutable not infinite and unchangeable as God is This is the definition which in the severall parts and branches thereof doth fully set forth the nature and naturall properties of Angels I proceed to the confirmation of the severall parts in order First that Angels are spirits or spirituall substances the holy Scriptures affirme most clearly Psal. 104. 4. and Heb. 1. 7. where it is said that he maketh his Angels spirits And Hebr. 1. 14. where they are called ministring spirits And lest any should thinke or imagine that Angels are not spirits by nature and creation but by grace and communion of the Holy Ghost which is given to the elect Angels in and by Christ and by which they become holy and are settled in the immutable state of eternall blessednesse we have most cleare testimonies in those Scriptures which call not onely the good and elect Angels spirits as Act. 23. 9. and the places before cited but also the evill Angels of Satan even the Divell himselfe and his Angels which in respect of their substance which they still retaine though they have lost their goodnesse and uprightnesse are still called spirits as Levit. 20. 27. 1 Sam. 16. 1 Kin. 22. Matth. 8. 16. Act. 5. 16. Ephes. 2. 2. where the Divell speaking in false Prophets and his spirit of fury in Saul and of lying in Ahabs Prophets and his evill Angels possessing divers persons and cast out by Christ and his Apostles are called evill and unclean spirits Secondly that Angels are entire and complete spirituall substances and perfect creatures which have every one a proper existence and being in himselfe the holy Scriptures prove most clearly by divers reasons First by naming some of them by proper and distinct names as the Angell which was sent to Daniel Dan. 8. 16. and to salute the Virgin Mary Luke 1. is called Gabriel Secondly by giving them such titles and ascribing and assigning to them such offices as belong to none but complete substances and persons which have a proper and personall existence as for example they are called the sons of God Job 1. 6. and 38. 7. They are called Gods messengers and ministers as appeares by their Hebrew and Greek names and by Scriptures Matth. 4. 11. and Heb. 1. 14. They have the office of watchers and guardians which have charge given over the elect and encamp about the righteous to guard and defend them and observe and behold the face of God ready to be at his beck for the defence of his little ones as appeares Num. 22. 22. Psal. 34. 7. and 91. 10. Dan. 4. 13. and Matth. 18. 20. Thirdly the Scriptures doe plainly shew that Angels doe willingly and readily and by themselves performe perfect and complete actions and workes which none can doe but perfect creatures which have a proper subsistence by themselves as for example that in the first creation as soon as they were created they did sing together and lift up their voice Job 38. 7. that they praise God hearken to the voice of his word and keep his commandements Psal. 103. 20. and 149. 2. that they have appeared and spoken to men as to Gideon Judg. 6. to the father of Sampson Judg. 12. and to Eliah 1 Kin. 19. that they have comforted Christ in his agony Luke 22. rolled the stone from his sepulchre Matth. 28. opened the prison doores and set the Apostles at liberty Act. 5. and 12. and
have smitten and destroyed thousands of men in a night as 2 Kin. 19. and rejoyce over sinners which repent Fourthly the Scriptures reckon up Angels not among those inspirations motions or affections which proceed from Gods Spirit or any other person or substance but among perfect creatures and spirituall substances which live and move and subsist by themselves and not in another substance and so the Spirit of God speakes of them Psal. 149. 5. and in all the places where they are said to come from heaven to earth and to be sent from God unto men The third point in the definition is That Angels are heavenly spirits that is neither made of any bodily substance nor compounded of any elements or creatures of the visible world but of a pure and heavenly nature made to dwell in the highest heaven as in their proper and naturall place of habitation and there have their continuall residence This is manifestly proved by the former Doctrine and also by those Scriptures which testifie that they alwaies and continually in heaven behold the face of God as Matth. 18. 10. and that they are the heavenly host Luke 2. 13. and Spirits of heaven Zach. 6. 5. And there they encamping are in a moment as ready to defend the righteous and to guard the Church militant on earth and avenge all wrongs done to Gods little ones as if they were here present on earth for in the twinckling of an eye they can descend from heaven to earth and deliver the godly and stay the hand of their enemies and smite them with death as we see by the army of Angels coming from heaven and guarding Elisha so soon as he called upon God 2 Kin. 6. and by the Angell of God which at the praier of Hezekiah destroyed all the army of the Assyrians in one night and at our Saviours praier in his agony appearing presently from heaven and comforting him In a word our Saviour affirmes that spirits have not flesh and bones Luke 24. 39. They cannot be seen with bodily eies nor felt by bodily hands as corporall things may be Therefore Angels being spirits are not corporall nor compounded of bodily elements but are pure and invisible as the Apostle cals them Colos. 1. 16. The fourth point to wit That Angels were created by God in the beginning and God hath given to them their being is aboundantly proved in divers Doctrines before I need not say any more of it The fifth point is That Angels were created in the image of God and doe in many respects resemble God more then any other creatures First in their very substance and naturall being for as God is a spirit so they are spirits yea pure spirits and in that respect resemble God more then any other creatures Secondly as God is absolutely pure and simple so they are more pure and simple then any other creatures and have no corporall or visible substance in them Thirdly as God is the living God and even life it selfe and as he is infinite in wisdome knowledge goodnesse and power and doth all things freely of himselfe according to the good pleasure of his owne will also is in and of himselfe most glorious and blessed for ever and with him is no variablenesse or shadow of turning so Angels are most quick active and lively spirits the most excellent of all Gods creatures in wisdome knowledge and liberty of will and in all goodnesse and good will towards men they are also great in power and excell in strength Psal. 103. 20. and are called the blessed and glorious Angels of light heaven the place of blisse is their habitation And as they are incorporeall spirits which cannot be dissolved and die as men doe when their soules are separated from their bodies and the whole person is dissolved so and in that respect they are immortall do more resemble God who only hath immortality then any other creatures doe by nature All these things to wit the lively strength activity knowledge wisdome free-will glory power and blessed estate of Angels wherein they were created the Scriptures doe most clearly testifie and declare where they affirme that the Angels doe see Gods face who is all in all and that they look into all the mysteries know the manifold wisdome of God concerning the salvation of the Church 1 Pet. 1. 12. and Ephes. 3. 10. and have great joy in heaven over sinners which repent and doe relate great and mighty workes done by Angels most readily and speedily without delay The sixth point is That Angels are distinct and different among themselves and one from another by a proper and particular existence and being this I have fully proved in the second branch The last is That Angels are finite in their nature and number and have their bounds and limits and also are by nature mutable such as might fall from the first estate wherein they were created That Angels are in nature finite and cannot be in divers places or in all places at once is most plaine both by this that they are said to be Gods heavenly host and Angels in heaven that is who are confined to heaven for the proper place of their dwelling and when they are here on earth are said to be descended from heaven Matth. 28. 2. and to be here and not there That though they are many and more then man can number and in that respect are called innumerable yet that their number is limited and that God knowes the number of them cals them by their names and brings them out by number the Prophet testifieth Isa. 40. 26. That Angels are mutable by nature subject to fall from the state wherein they were created the Scriptures doe testifie where they make this Gods property that hee onely changeth not Malach. 3. 6. And with him is no variablenesse Iam. 1. 17. And where it is testified that God hath charged the Angels with folly Iob 4 18. And many of the Angels did not keep their first estate but left their habitation and by sinning did fall from Heaven and are cast downe to Hell and delivered into chaines of darknesse 2 Pet. 2. 4. and Iude 6. And that onely the elect Angels are made holy and immutably blessed by the light which God hath added to them Iob 4. 18. Thus much for the definition of Angels 3. Corollary The third Corollary is That the bodily shapes of men and other creatures in which Angels have appeared were no parts of their nature and substance neither were essentially united unto them but were onely assumed for the present time and occasion that thereby they might make fraile men see more evidently and acknowledge their presence and their actions For the heaven of heavens is not the place of grosse earthly bodies and therefore Angels being naturall inhabitants of heaven have no such bodies personally united they onely did for a time assume the bodies in which they appeared and performed some
matter and every part of it to receive that forme which God gave to the whole World and every creature therein And by his word he gave a speciall forme and being to every creature after his kind as afterwards appeares throughout the whole Chapter And hee gave the gift of generation and propagation to every kind of creature which is propagated and begotten and power to multiply and without his power assisting and working together no creature is formed at all so that this Doctrine is most necessarily gathered from hence And other Scriptures fully confirme it as Act. 17. 25 28. where it is said that in him we live move and have our being and hee gives life breath and being to all Hee hath not onely made the heavens and the earth and all the host of them and every thing which hath being even all the changable elements and vanishing meteors in the first Creation as fire water aite earth haile snow thunder lightening clouds vapours and the like as wee read Job 28. Psalm 33. 6. and Psalm 149. 5. and Isa. 66. 2. but he also frames every man in the womb of his mother as the Psalmist testifieth Psalm 139. 13 14 15. and all children and the fruite of the womb are a gift and blessing which cometh of the Lord Psalm 129. 3. And reason drawne from the proper name of God Jehovah proves this that hee gives all being to every thing and that as he is absolute of himselfe so the being of every creature depends wholy on him for so much that name signifieth as I have elsewhere proved First this serves to admonish us that as wee our selves are the creatures of God and he is our Lord to whom wee owe our whole substance being power strength life breath and motion and are bound to imploy all to his glory so all other things in the World which serve for our use or can come within our reach and power are Gods workmanship he is the Lord and owner of them and no man ought to use or imploy them but by his permission and in his service and to his glory Therefore let us devote our selves to God and serve him by all his creatures and for our life breath being and all things render due thankes to his heavenly Majesty confessing that the whole World is his and the fulnesse thereof Secondly this Doctrine sheweth that no man hath right or interest before God in any creature or in his owne life limbs and members of his body but by the free gift of God Yea since mans fall and forfeiture of his life and all things by sin no man hath right to any good thing in the World but in Christ who is heire of all things and hath by his merit and mediation procured the preservation and continuance of being to man and to all other things made for mans use Although wicked carnall unregenerate men have a common right and interest civilly before men in their lives goods lands and possessions yet before God while they abuse their power riches and all abilities to sin and to pride and oppression in the service of their owne lusts they are no better then theeves and usurpers And let all such looke to it for certainely God will call them to account judge and condemne them as for unjust possessing so much more for their profane abuse of his creatures and all worldly blessings Secondly in that God who by his infinite power can make perfect in a moment and that immediatly out of nothing the most excellent creatures of all even the highest heaven and the Angels did of his owne will and according to his counsell make a rude confused imperfect and unstable matter first without forme that out of it he might frame and indeed did frame this whole visible World and all creatures therein Hence wee may learne That as all this World is mutable and inconstant so the mutability and inconstancy of all visible and naturall things in this World is a thing which God purposed and foreshewed in the creation of them and all alterations and changes which are found in them are according to the counsell of his will and hee alone doth over-rule order and dispose them Many Scriptures prove this fully in all parts Wise Solomon sheweth at large that all worldly things are subject to continuall changes Eccles. 1. 4 5. 6. and David Psalm 102. 26. testifieth of the visible heavens which are the most durable parts of the inferiour World that they shall perish and shall waxe old as doth a garment and as a vesture God shall change them and they shall be changed and Isa. 40. 7. all Flesh is said to bee as grasse which withereth and the glory thereof as the flower of the Field which fadeth and 2 Pet. 3. 10. 11. the Apostle affirmes that the heavens shall passe away with a noyse and the elements shall melt with heat and the Earth with all things therein shall bee burnt and that it is God who over-ruleth ordereth and disposeth all mutations and changes in the World David also sheweth Psalm 104. 29. 30. that when God hideth his face all living creatures are troubled when hee taketh away their breath they dye and are turned into their dust and Psalm 46. 6. Hee saith that when God uttereth his voice the Earth melteth and Vers. 8. Come and behold the workes of the Lord how hee disposeth desolutions in the Earth and Isa. 24. 1. the Prophet saith Behold the Lord will empty the Earth and lay it waste hee will ovâ—rturne the face of it and disperse them that dwell therein It is God who pulleth downe the mighty and exalteth the humble and meeke 1. Sam. 2. Hee restraines the waters and rivers are dried up Hee sendeth them out and they overturne the Earth Hee breaketh downe and it cannot bee built againe he leadeth counsellors away spoiled and maketh judges fooles hee removeth away the speech of the trustie and taketh away the understanding of the aged hee powreth out contempt upon princes and weakeneth the strength of the mighty Iob 12. 14. 15. 17. 20 21. This Doctrine serves to admonish us not to put trust or confidence in any worldly thing not in the earth nor any creatures in it not in the face of the heavens nor in the Sun Moone and Starres because all are so mutable and changable A faire Sun-shine morning may bee turned into a tempestuous day of haile and raine When the Sun is risen up most gloriously in the morning upon Sodome and the countries of the plaine before noone they may bee destroyed by a shower of fire and brimstone and fruitfull lands may quickly bee turned into desarts and barren wildernesse The Sun it selfe may stand in the midst of â—â—s course and may bee turned backe when hee is going downe Wherefore let us not trust in deceiptfull vanities but still remember that of the holy Psalmist O put not your trust in princes nor in any child of man for
the airy or lowest heaven is thus called Verse 20. and 26. where it is said Let the fowles flie in the open firmament of heaven and Psalme 79. 2. and Hos. 2. 18. and many other places where wee read of the fowles of heaven But the best learned of later times have for the most part held that by the firmament is here meant that vast and spacious element and region of the aire which is extended and stretched out not onely round about all the Earth and the Sea but also reacheth from this globe of the Earth and the Sea to the starry heavens even to the spheare of the Moone and this is without doubt the true sense and meaning of the word in this place as appears by divers reasons First the Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which God called this firmament or large region being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies there or in that place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies waters notes out unto us that this firmament is the place where waters are engendered in the clouds and which from thence descend and water the earth and that is the fluid and waterish element the aire Secondly there is no other firmament besides the aire stretched out between the waters of the Sea which are below and the undermost and the waters above in the clouds heaven-ward and from thence distill and water the earth and did descend in great aboundance and drowned the old World when God dissolved the clouds so opened the floud-gates and windowes of heaven The aire is the onely element which divides between these two waters of the clouds above and of the Sea and Rivers below Thirdly the airy region is that in which the Sun Moone and Starres doe shine and give Light to the Earth and in which their beames and light appeare to us on earth The light of the starry heavens and of the Sun which alwayes shines in them even at midnight as well as at noone day is not seene of us as it is in the heavens but as it is in the aire for by multiplying their beames in the aire the Sun Moone and Starres are seen of us and give light upon the earth And therefore it is not said that God made the Sun Moone and Starres in the firmament or set them to have their place and being in it but gave them to bee lights in it that is set them above to shine through it and by multiplying their beames in this firmament the aire to give light to the earth Verse 15. Fourthly the fowles which flie in the open face of the aire are said to flie in the firmament which God called heaven Verse 20. Fifthly the highest heaven was created in the beginning in the first moment of time together with the Angels And the starry heaven is the light created in the first day therefore this heaven here called firmament is the airie region or lowest heaven Sixthly in all places of Scripture wherein wee finde this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated firmament wee may very well and with good reason understand by firmament the large extended region of the aire and it cannot be proved by any one place that the word signifies any other then the airie heaven enlightned with the beames of the Sun and the starry heavens Seventhly they who here by firmament do understand the starry heavens are forced by the words of the text which say that the firmament is in the midst of the waters and divides the waters above from the waters below to imagine that there are waters above the starry heavens there placed to mitigate the heat of the Sun and the Starres and that these waters drowned the old World which is a ridiculous conceipt grounded on palpable mistaking of divers Scriptures and contrary to all reason For the places of Scripture which speake of waters above the heavens intend no other waters but such as are in the clouds in the middle region of the aire and above the lowest region of the firmament or airy heaven First the Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is above the firmament or above the heavens signifies no more but waters that are above heavenward Secondly the Scriptures doe plainely expound this phrase and in many places shew that by waters above the heavens they doe not meane either the multitude of heavenly Angels as Origen dreamed or any Crystall orbe or naturall waters above the starry heavens as Basil Ambrose Beda and others imagined or the matter of spirituall and supercelestiall substances different from the matter of earthly creatures as Austen thought but that these waters above are the waters in the clouds above in the middle region of the aire even raine and haile and snow and such waters as flow from thence in great aboundance when it pleaseth God to open the bottles windowes fountaines and floodgates of heaven that is the clouds for the clouds are called the bottles of heaven Iob 38. 37. and the fountaines of the deep Prov. 8. 28. and the watery roofe of Gods chambers Psalme 104. 3. and God is said to bind up his waters in the thick clouds and the cloud is not rent under them Iob 26. 8. and when God openeth the clouds and sends downe raine to water the earth to give to it the blessing of fruitfulnesse hee is said to open the windowes and flood-gates of heaven Gen. 7. 11. and Mal. 3. 10. And the lowest region of the aire in which the dew is engendered of vapours and mists dissolved into small drops is called heaven and the dew from thence distilling is called the Dew of heaven Gen. 27. 28. Psalme 133. 3. and Zach. 12. 8. So then wee see that the firmament here called heaven is the wide and broad spread aire reaching from earth to the starry heaven and compassing the globe of Sea and land round about and by the waters above the firmament the waters in the clouds are meant which are above the lowest region of the airy heaven or firmament And thus much for the opening of the first thing in my text to wit the thing created The second thing is the creation of this firmament and the manner of it It is said God made the firmament that is framed it as hee had done the light the starry heavens out of the rude matter before named which was without forme and void Verse 2. and this hee did by the same power and after the same manner as he did the light saying Let there be a Firmament that is by his eternall Word the Son by whom he doth exercise all his power and performe all his works according to his eternall Counsell and by whom hee sheweth outwardly his eternall purpose and will as a man by his word doth openly professe and declare his mind and purpose And thus wee see the Son◠still worketh with the Father and
the Spirit in the creation of every thing in the World and without him nothing is made and created The third thing is a maine use for which this firmament was made to serve namely to divide the waters from the waters that is the waters which are below in the Sea and Rivers and are mingled with the earth from the waters which are above in the clouds for wee finde by experience that there is no other thing which divides between those waters but onely the lowest heaven the airie firmament There is also another use hereafter mentioned Verse 20. that is to convey the light from the Sun Moone and Starry heavens to the earth The fourth thing is the name by which God called the firmament that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven Indeed according to the common etymologie and notation approved of all the learned this name most properly expresseth the nature of the aire the place of waters and waterish clouds and the starry and highest heavens are so called by reason that they appeare to us in our fight to be one and the same common body or else by a metaphore because there is a great similitude between them and the aire in respect of their purity and brightnesse or as I have formerly noted this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is the proper name of the highst heaven may have another derivation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth there doubled or made in the forme of the duall number and so it is as much as if one should say there there that is there is the place of all places there is the best being in the heaven of heavens and here wee may observe what manifold and wonderfull wisedome there is in the names which God hath given to creatures which hee himselfe named The fifth and last thing to bee considered in this text which is a point of greatest difficultie is How by the framing and continuance of this worke there came in an evening and a morning which are the second day The Sun was not yet created to shine and to give clear day light such as wee now have and therefore how could there bee a day or a morning And the light that is the bright frame of the firie heavens being extended over all the inferiour masse of the inferiour elements not yet formed how could there bee an evening or night and so a whole civill day as the text here speakes All that the learned have devised and written for the removing of these doubts is this Some hold that the light which God created subsisting without a subject did for the space of 12. houres shine and send forth beames and make the morning and againe for the space of 12. houres was contracted and withdrew it selfe and so made the night or evening This is the opinion of Basil and Damascene Others think that light created the first day being a bright cloud which moved about as the Sun doth did shine like fire one while and so made the day and was like a thick cloud of darknesse for another while and so made the night as the pillar of cloud which lead Israel so Beda holds Others thinke it was the light of the Sun created imperfect at the first and moving about with the heavens did make a difference between day and night equally But certainly the light which God created being good that is a perfect creature in his kind and so approved of God as the words of the text shew cannot with any reason bee held to bee any imperfect thing which afterwards was altered or any such mutable and corruptible light as was kindled and quenched for God seeing and approving it for good would not so quickly alter it Wherefore I take the evening or night time of the second day to bee the time wherein God by his word and power was separating the aire and purging it by causing the thick waterish and earthy part to descend and settle downewards towards the center For all that time the vast and spacious wide region of the aire being not purified remained dark and duskish because the light of the firie heaven did not shine thorough it and that was the evening or night of the second day but the aire being made pure perfect and settled in his naturall place received the light of the heavens into it for the space of 12. houres before God began to create the other elements which were the first works of the third day And this was a day of light cleare enough for the creatures then made though not so light as when the Sun was made and this evening and morning made the second day as the text saith And thus we see the true sense and meaning of the text and what is the second day and the work thereof from whence wee may observe some points of Doctrine First wee hence learne that God proceeds most wisely and orderly in the creation of the World declaring manifestly that hee doth nothing in vaine nor makes any thing before it is usefull and necessarily for the communicating of his goodnesse to his creatures but doth all for the benefit of others and addes nothing to himselfe neither hath need to receive glory from any creature If God had made the Sun and Starres before hee made the aire or the earth men might have imagined that hee had made the Sun and lights of heaven not for the use of men and other earthly creatures but either because hee had need of them in the heavens to adde glory to himselfe or else to remaine for a time without use and in vaine But in that hee made not the glorious lights at the first before the aire through which they might shine and give light to the earth Hereby hee sheweth that hee created all things wisely and orderly the most needfull things in the first place and nothing before there was use of it nothing which remained unprofitable for one houre and that in creating the World hee neither sought nor needed any addition of glory to himselfe but made the glorious Sun and lights for to shew and to impart his glory to men and his goodnesse to other creatures Let us all see Gods wisedome and goodnesse and labour to imitate him in them and as he doth all for our use not his owne profit so let us not seek any thing in the World for our owne vaine ends but make the setting forth of his glory the end of all our labours and strive to doe his will and pleasure not our owne nor the will and commandement of any man when wee perceive it to bee contrary and not according to the will and word of God Secondly in that the light of the second day which shined onely in the aire and through it to the earth and deep was not a cleare but obscure light in comparison of the first day and the dayes after the Sun Moone and Starres were made not much brighter then
the night of the three last dayes Hereby God did foreshew that the aire and this lowest World is the place of Satans Kingdome wherein hee doth rage and tyrannize with great power after his fall untill hee be cast into Hell at the last day which also other Scriptureâ— shew as Eph. 22. where Satan is called the Prince of the aire and Revel 16. 17. the Kingdome of Satan is called the aire and Ioh. 14. 30. our Saviour calls him the Prince of this World Wherefore let us not place our felicity here in the things of this World nor hope for peace and rest in this lowest airy heaven where Satan ruleth and rageth Hee who preacheth for things here hee speakes into the aire 1 Cor. 14. 9. Hee who wrastleth for a prize here hee beateth the aire and strives for uncertainties 1 Cor. 9. 26. Let us looke up higher to the Heaven of heavens to the Country and City which is above and where Christ is there let our heart bee Verse 9. CHAP. VIII The third dayes worke Of Water and Earth distinct elements Of the names of Earth and Sea Of Herbes Plants and Trees All earthly things nothing to God Wee are Pilgrimes on earth Vses God ruleth the most tumultuous creatures Vse ANd God said Let the waters under the Heaven bee gathered together unto one place and let the drie land appeare and it was so Verse 10. And God called the drie land Earth and the gathering together of the Waters called hee Seas and God saw that it was good Verse 11. And God said Let the Earth bring forth grasse herbe yeelding seed and the fruit tree yeelding fruit after his kind whose seed is in it selfe upon the Earth and it was so Verse 12. And the Earth brought forth grasse and herbe yeelding seed after his kind and the tree yeelding fruit whose seed was in it selfe after his kind and God saw that it was good Verse 13. And the evening and the morning were the third day The third dayes worke is the creation of the Earth and the Seas and the separating of them one from another in place and the calling of them by their names also the creation of the Herbes Plants and Trees out of the Earth all which made up a third dayes worke In the 9. verse wee have the creation of the two grossest and lowest elements the Water and the Earth laid downe very briefely and withall the separation of the Water from the Earth into one place and the appearance of the earth above the waters The first words And God said shew that God by his eternall Word the Son created these inferiour elements and all thing in them and still the Son works with the Father in all the works of creation These next words Let the waters under the heaeen bee gathered together unto one place and let the drie land appeare seeme not to speake at all of the creation of the waters or of the earth but onely of the separation of the waters into one place and causing the dry land to appeare by it selfe Some Expositors gather from these words that the earth and the waters were created before and that the earth being made perfectly round in the lowest place and framed of the heaviest and grossest part of the rude matter which settled about the center was all covered with the waters which were made of the purer part of that rude masse which remained after the creation of the spacious firmament the airie heaven and the naturall place of the waters was above the earth betweene it and the aire I easily beleeve and acknowledge that the earth being made of the heaviest part of the rude matter doth occupie and possesse the lowest place about the middle center of the round World and that the naturall place of the water which is a purer and lighter element in which place God first created it and gave it being is the place next above the earth compassing it round on every side and if the element of water were in quantity more then the hollow places of the earth could conteine it would overflow all the upper face of the earth or if God should bring the earth into a perfect round globe without risings up of hils or hollow valleyes the waters of the Sea would stand in the upper place next above it between the aire and the earth For wee see and find by daily experience that as heavier elements do descend downwards when they are in lighter elements and doe by naturall motion tend to the lower place as for example drops of raine-water being ingendered in the aire descend downward and the earth and every part of it whether a stone or lump of clay or clod of earth will sinke downe move towards the bottom in a lake of standing water and in a vessell full of water So also the lighter and thinner elements doe naturally ascend above the heavier and seeke the higher place and cannot but by violence bee kept under them or in the same place with them for wee see that sparks and flames of fire being in the aire will continually ascend upward till they come to the place above it and if aire be closed up in a bladder and by some weight held downe in the bottom of a pond or some great vessell of water if it bee let loose by opening or bursting the bladder it will presently flie up and make speedy way in bubbles to the top of the waters and if waters bee either ingendered in the earth under the ground or by secret conveyances bee driven from the Sea into the earth it will continually spring up till it cometh to the top of the earth and hence it is that wee have so many springs of water rising out of the earth But I cannot beleeve that the earth and the waters of the Sea were created distinct elements before the third day because no words in this Historie of the creation doe before this day mention any creation of water and earth as they are elements perfectly formed and distinct one from another Indeed the rude masse which was without forme and void is called Earth and the Deep and the Waters not because it had the forme of these or was any one of them but was onely the matter of which they were made and because it was like earth for the grossnesse of it and like water or a deep quagge or muddy lake for the instability of it And although it is said before that God made the airie heaven to divide between the waters above in the clouds and the waters below under the aire in the Sea and the Rivers yet it doth not follow that these waters were created before or that then immediatly it did divide betweene them but that it was made to divide between them afterwards when they were created Yea itis plaine that therewas no raine in the aire nor clouds nor mists nor vapours ascending up from the earth till after the earth was furnished
with herbes plants and trees Chap. 2. Verse 5 6. Wherefore omitting to mention divers needlesse questions and unprofitable opinions raised and held by former writers and expositors of this text I will in briefe shew what I conceive and what I gather out of these words First I conceive that these words And God said Let waters from under heaven bee gathered together for so they run in the originall doe implie two things First that God by his creating word brought the waters and the earth into being and made them perfect and distinct elements one from another and the water being the lighter did at the first stand above the earth and compasse it round that is the naturall place of it Secondly that God immediatly after when the waters had covered the earth almost for the space of a night and had kept it in darknesse from the sight and light of heaven then I say God did bring the earth into that forme and shape which it now hath in the round globe of it he made hollow valleyes deeper in one place then another and hee raised up the hils and mountains so much in height above as those valleyes are deep and hollow below and the earth being a firme and drie element and standing fast in this fashion and the waters being of a liquid and flowing substance and more heavy then the aire did for the avoiding of vacuity which nature abhorreth and to fill up those hollow places which otherwise would have remained empty unlesse the aire could have descended through the water descend downe from the hils and through the valleyes of the earth untill they came into and filled the great hollow valleyes where the waters of the Sea remaine and which is the place of the Sea to this day and so there is as much water in the Sea as there is drie land appearing above the waters and the depth of the Sea is equall to the rising of the Earth and the mountaines above the banks of it as some learned men have observed And for proofe hereof wee have the plaine word of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the originall text signifies gathering together into one hollow place and Psalme 104. 5 6 7 8. David speaking of the first foundation of the earth saith that God covered it with the deep as with a garment and the waters stood above the hils at his rebuke they fled at his thundering voice they hasted away the hils did rise up to their height and the waters went downe the vallies unto the place which God founded for them and there hee set them a bound which they cannot passe nor returne to cover the Earth And the earth was first under the water and after by Gods making of the great hollow vallies and raising up the earth and drie land caused it to stand out of the water and so to appeare above the water as if it did stand in the water and were founded upon the Sea and established upon the flouds the words of Saint Peter shew 2 Pet. 3. 5. compared with this text and the words of David Psalme 24. 2. Thus much for the opening of the first words wherein the creation and situation of the earth and the waters are laid downe in the 9. Verse The next thing is the naming of the waters and the drie land It is said that God called the drie land Earth and the gathering together of the waters called he the Seas and God saw that it was good Verse 10. The names which God gave to the things here created are full of wisedome the drie land now appearing firme above the waters God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eretz of which our English name Earth is derived and hath the sound of it In the Hebrew the word may bee derived of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth running speedily or running a race and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a negative particle signifieth not for the earth is made to stand firme and neither to move from the naturall place of it nor to run about in the place The common opinion of the best learned is that God called the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth where being an adverb of place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth running because the heaven and the aire move and run round about it and because it stands firme and is a sure footing for men and other creatures to run upon and neither sinke as in waters nor fall and stick fast as in waterish bogges myres and quicksands to which I may adde another and more divine reason to wit because God made the earth and drie land that man and other creatures which are made for mans use might live and move upon it and that it might bee the place wherein man should run his race towards heaven and happinesse in which hee would not have us to settle our rest as if wee were to live here for ever but to run towards the better Countrie which is above The gathering together of the waters God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seas First this name is of the plurall number because though there is but one maine ocean Sea through which men may saile to all parts of the Earth yet there are many inlets creeks corners gulfes and breakings in between severall Countries of the earth as the mediterranean Sea the red Sea the Persian Gulfe the Gulfe of Venice the black Sea the south Sea and divers others Secondly this word is derived either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to rage and to make a noise and tumult or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to shake and to cast downe and lay prostrate all things before it And indeed wee finde by experience that the waters of the Sea being gathered together and detained in the hollow place of the earth doe partly by a naturall disposition and inclination to ascend to their naturall place above the earth and partly by windes and tempests lying violently upon them rage roare swell and make the mountaines as it were to shake with their rage and noyse And when they breake through their bankes into the drieland as sometimes it happens they beare downe all before them as the flood in Noah's dayes did over-run and destroyed the earth when God brake up the fountaines of the great deep But howsoever the earth is made to bee a place of running and of toile and travell and the gathering together of the waters into the Seas makes a great noyse and tumult and rageth terribly yet God saw that this his worke was good and that both the Earth and the Sea should bee of great use and profit to man both for necessaries of life and also for magnifying of Gods dreadfull power wisedome and goodnesse in mans eyes and therefore Moses here saith God saw that it was good Another maine thing followeth in this
Spirit even the holy Ghost dwelling in him as the head and in them as members of the same mysticall body Secondly from the name of the earth we learne that this World is a race and pilgrimage and a place of travell and warfare and here is not the rest of man neither is here his abiding place This the Scriptures proclaime every where Iacob the Father of Israel who had the land of Canaan promised to him and his seed for an inheritance for ever hee counted his life as a pilgrimage on earth and saith in his old age Few and evill have my dayes been Gen. 47. 9. And David saith Psalme 119. 19. I am a stranger upon earth and Psalme 39. 12. I am a stranger and sojourner with thee as all my Fathers were Iob calls mans life a few dayes and full of trouble which fleet as a shadow and continueth not Iob 14. 1 2. Saint Paul cals it a restelesse race like that of men who runne for a prize 1 Cor. 9. 24. 26. and Heb. 12. 1. Wee are here like Noah's dove which being sent out of the Arke found no rest for the soale of her foote till shee returned thither againe Here wee have no continuing Citie Hebr. 13 14. neither is here our rest Mich. 2. 10. till our Soules returne to God who gave them wee shall alwayes be in a pilgrimage and never find quiet rest This Doctrine is of good use to keep and restraine us from dreaming of setled rest here on earth and from seeking to build our nests sure in the tops of earthly rocks for many generations and to stirre us up to put on resolution and courage to labour and travell and strive and run as men doe in a race and for masteries while wee live on earth For our life is short and fleeth away as a shadow and the art and divine skill of gaining heaven and getting the Crowne of glory doth require much studie sweating toile and industrie and wee cannot attaine to it but by hearing reading studying and meditating in Gods Word day and night Secondly it discovers worldlings to bee dreaming and doating fooles who put trust and confidence in things of this World and build great houses purchase lands and large revenues and think that their houses shall continue for ever The Prophet justly compareth such men to a dreamer who being hungrie doth dreame that hee eateth but when hee awaketh his soule is empty in his thirst he dreameth that he is drinking but when he awaketh hee is faint and his soule hath appetite Isa. 29. 8. This is the case of foolish and brutish worldings who see how the forme and fashion of the World passeth away and yet seeing will not see but still dreame of setled rest and dwelling on earth Thirdly though the Seas are such as the name signifieth which God gave to them that is troubelous and tumultuous and doe dreadfully rage and roar yet seeing God is above them as their Lord and Creatour and when hee made them such saw that they were good and usefull and profitable for man this teacheth that God ruleth over the most tumultuous creatures of the World and maketh the most outrageous roarers work for the good of his people First hee makes them serve to shew the power dread and terrour of him their creatour that all may feare and stand in awe of him for if the creatures be so dreadfull and terrible much more God the Creatour who gave them their being And as God makes them worke feare so also admiration in men so David sheweth Psalme 46. and Psalme 107. 24. Secondly hee makes them worke for the good of his people and for the safety of his Church by destroying and devouring their wicked enemies persecutors and oppressors as wee see in the red Sea drowning Pharaoh and his host and as wee have seene in the year 88. when the Sea wind and stromes scattered and devoured the Armado of our bloudy enemies who came enraged with furie and furnished with all weapons of cruelty and instruments of death to destroy our Land and the Church of God in it The consideration whereof serves to make us east our selves upon God in all times of trouble and to comfort our selves in him knowing that as hee is the Lord mighty above all and a terrour to the most terrible and hath in his hand power to save us from all troubles so hee is gracious and willing to save us And though hee sometimes suffers the swelling waves to rise and the tempestuous stormes and Seas to threaten and put us in feare and danger yet it is not in wrath but in wisedome because for the present hee sees them to bee good for us CHAP. IX The fourth dayes worke Of the lights substantiall bodies The place of them Their Vse For signes seasons dayes and yeares Of the Sun Moone and Starres No instruments used in the creation Note the great wisedome of God in the order of creation This World not made to bee the place of our immutable perfection Vses of each of these ANd God said Let there bee Lights in the firmament of the heaven to divide the day from the night and let them bee for signes and for seasons and for dayes and for yeares 15. And lot them bee for lights in the firmament of heaven to give light upon the Earth and it was so 16. And God made two great lights the greater light to rule the day and the lesse light to rule the night he made also the Starres 17. And God set them in the firmament of heaven to give light upon the Earth 18. And to rule over the day and the night and to divide the light from the darknesse and God saw that it was good 19. And the evening and the morning were the fourth day These words containe a briefe Historie of the fourth dayes worke in the creation in which wee may observe First Gods powerfull commanding the worke to bee done by his eternall Word in the 14. and 15. Verses Secondly his bringing of the worke to passe by that eternall Word in the 16 17 18. Verses Thirdly Gods approbation of the worke and so perfecting that day First wee see God still proceeds in the worke of creation by his powerfull Word and saith Let there be Lights The things which hee commands to bee done are two First that there shall bee lights in the firmament of heaven that is the Sun Moone and Starres which are the lights created out of the first element even that light which was made the first day that is the body of the visible firie heavens The second that they shall bee for speciall use 1. To divide the day from the night 2. To bee for signes seasons dayes and yeares 3. To bee for lights in the firmament of heaven to give light upon the Earth That these lights are not bare lights without a subject but bright shining substantiall bodies which have light
in themselves and send forth beames of light into other pure elements and cleare transparent bodies no man can deny for the Hebrew word here in my text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies lamps torches or other things which shine forth and give light and the words following Verse 16. shew plainely that these lights are the Sun Moone and Starres which rule the day and the night by the light which they give to the earth The greatest doubt here is about the place where God commanded them to bee to wit the firmament of heaven For if wee take the word firmament of heaven for the spacious region of the aire as wee have expounded it before Verse 6 7 8. then men will conceive that the Sun Moone and Starres have their place in the airie region and not in the firie region of the visible heavens which is a thing contrary to reason and experience and to the common judgement of all the learned and to the holy Scriptures For clearing of this doubt wee have two answers ready at hand either of which may satisfie The first that as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven signifies not onely the airy region wherein the fowles doe flie Verse 20. and above which there are waters in the clouds as appeares Verse 7. but also the highest heaven Verse 1. and the firie heavens which are called the starry heaven Gen. 15. 5. and the garnished heaven Iob 26. 13. and which are the heavens next unto the highest and in comparison of which the highest is called the heaven of heavens 1 Kings 8. 27. and the third heaven 2 Cor. 12. 2. So also the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated firmament and signifies a broad spreading or a thing which is broad spread and stretched out farre and wide may very well here in this place bee used to signifie the firie region of the starry heaven spread abroad farré more large and wide then the airy region and then this is the meaning that God commanded lights to bee and made lights and set them in the firie region or firmament which is above the airy firmament in which sense the word firmament is used Psalme 19. 1. and Dan. 12. 3. Secondly if any should not bee satisfied with this first answere which is cleare and sufficient but should still hold that the word firmament is here used to signifie the airy heaven as in the 7. and 20. Verses Then this may serve for a second answere that God commanded lights to be that is the Sun Moone and Starres to have a being and created them out of the firie heavens in which they have their place of being but hee gave them bright light for this end and purpose that they might shine through the region of the aire and might multiplie their beames in it and so bee therein for lights to the earth The words of the text in the originall doe not expressely affirme that God made them of the matter of the airy region the firmament or that hee there placed them but onely that he gave them to be lights and to shine through the aire upon the earth though the bodie substance of Sun Moone and Stars be set and placed in the starry heaven or firmament yet they are lights in the airy firmament and through it give light to the earth And this I prove by a demonstration gathered from the text it selfe For where the Sun and Moone and Starres are given to divide betweene day and night and to bee for seasons dayes and yeares and to rule over the day and over the night there God gave them to bee for lights This is most certaine and manifest for the Sun doth no other way rule the day nor the Moone the night but onely by their light by appearing one while not another in the severall hemisphaeres of heaven to the earth below Now they divide the day from the night and make difference of seasons dayes and yeares onely in the lowest heavens and in the earth for above in the starry heaven the Sun Moone and Starres doe shine all alike continually there is one perpetuall day of light and no night or darkenesse from the beginning to the end of the World It is the suns appearing to one side of the earth for a time once in 24. houres which makes the day and the absence and not appearing of it for the rest of the 24. houres to that side of the earth which makes the night there and both day and night make a civill day and seven such dayes a Week and four weekes a Moneth had 12 moneths a Year and the seasons of Summer Winter Spring and Autumne have place onely on earth and in the lowest airie heaven not in the starry heaven Therefore God gave them and set them to be lights that is to give light in the aire and to the earth And thus the doubt is fully cleared and the first thing opened to wit Gods commanding lights to bee in the firmament of heaven The second thing commanded is the use of those Lights The first use is to divide the day from the night that is the time of light from the time of darknesse For clearing or which point wee are to consider First what is here properly meant by day and night and how the lights divide them one from another Secondly how there could be a division betweene day and night before these Lights the Sun Moone and Starres were made First by day we are here to understand not the space of the Sun Moone and Starres compassing the earth which is the space of 24. houres for that day consists of an evening and a morning and comprehends in it one night and some call it a naturall and some a civill and some an astronomicall day but here by day wee are to understand the time while the Sun the greatest light shines and gives light upon the face of the earth And by night the time while the Moone and Starres doe onely appeare and give their dimme light upon the earth which some call an artificiall and civill day and night but others doe more properâ—â— call it a naturall day and a naturall night The day in this sense hath no night in it and the night in this sense is no part of the day but these two being the one the time of darknesse or dimme light the other the time of cleare light are so opposite that they cannot both bee at once in one and the same part of the World Now as the visible World consists of divers maine parts or elements and the motions of the Sun Moone and Starres are most variable among themselves so the day and night taken in this proper sense are most variable First the day as it is a time of light doth in respect of some parts of the World comprehend in it the whole time from the first creation of the Sun and of the starry
heavens the making of which brought in the first morning or day-light as for example Ever since the firie heavens were made and created a bright shining substance they have retained their light continually and so there hath beene a continuall day in them and no night nor darknesse although the light of them by reason of the vast distance doth not make day here on earth Also ever since the Sun was created it shineth most cleare in the firie or starry heaven from East to West and from the North to the South-Pole when the Sun sets in the West from our sight it shineth bright in the face of the full Moone which is then rising in the East part of heaven or else the Moone would bee darke and enclypsed All the shadow which the earth makes in the heavens by comming betweene the Sun and that part of the heaven which is most opposite is very little neare about the compasse of the body of the Moone as in every great eclypse of the Moone may easily bee seene and discerned Likewise that light which was the day light of the second day continueth still in the superiour region of the aire and in the lowest regions also when there are no clouds mists or vapours And the light of the Sun also appeares continually in the most part of the highest regions of the aire even under our Hemisphare and in our Horizon when the Sun is furthest from our sight And as there is alwayes day light in the middle heavens so there is alwayes night and darknesse in the midst of the earth and through all the body of it from the upper face to the center which is the very middle and heart of it Secondly in those places of the World which are directly under the North and South poles the day that is the time of the Sons being in theirsight is just halfe a year and the night also that is the time of the Suns absence from their sight is another halfe year Thirdly under the equinoctiall line which cuts the heavens equally in the middle betweene the North and South poles the day and night are alwayes equall each one 12. houres because the Sun and Moone and Starres doe appeare so long and are hid just so long againe And thus dayes and nights varie according to the severall parts of the World and divers climats of the earth And ever since that God did make the lights in heaven the Sun Moone and Starres they have made the division betweene the darknesse which wee call night and the light which wee call day as God here appointed For the time while the Sun shines and rules by giving greatest light in any part of the World that is called the day light and the time while the Sun is out of sight and the Moone and Starres onely shine and rule that is called the night because it is a time of dimme light which is darknesse in comparison of the Sun light as appeares in the words of the 16. Verse The second thing which comes to bee considered in the first use of these lights is the division and distinction betweene day and night before this fourth dayes worke when these lights were made for this use For clearing of this point wee are to call to minde somethings which I have opened before and withall adde some few things more which will make the truth manifest First we are to know and perswade our selves that there is no difference or division betweene day and night but onely in this inferiour visible World which wee see with bodily eyes For in the heaven of heavens which is above the visible World there is no darknesse neither can bee at any time but there is the inheritance of the Saints in light and the light thereof is spirituall and to us supernaturall And in Hell wheresoever that is there is nothing but blacknesse of darknesse for ever 2 Pet. 2. 17. Iude 13. Secondly the time of day-light which is called the morning and the time of night and of darknesse which is called the evening in the three first dayes did much differ from the evening and morning that is the time of darknesse and light in the rest of the dayes after that the Sun Moone and Starres were made For the evening that is the time of darknesse or night in the first day was onely the time while all this inferiour World remained in that rude informed masse without forme and void which was all over-spread with darknesse and had no light in it And the morning that is the time of light and of day was the time after that God formed the light that is the firie or starry heavens for they were in themselves full of light and had cleare day in them without the Sun before the light of them was united in the Sun Moone and Starres I say from the forming of them untill God began to create the spacious airie firmament it was cleare day in so much of the visible World as was perfectly formed that is in the firie heavens which are called light and that was twelve houres at the least But when God began to create out of the rude masse full of darknesse the lowest heavens the aire which is a spacious region while the earthy and waterish parts were setling downward and the aire was a purging and growing into purity untill it became pure and cleare there was a time of darknesse and dimnesse in it which I conceive to bee the space of a night about twelve houres And the time after that it was made pure and received into it the light of the heavens shining clearly in it was the morning or time of day-light sufficient for so much of the World as was then created which was twelve houres more and made up the second day Then God began to create the water and the drie land and while the earth was setling downward to the center and the waters being made of the thinner and lighter part of the masse which remained did cover the face of the earth which was created round in the middle of them this was the space of twelve houres and it was a time of darknesse upon the earth which lay hid and covered with all the waters which are now in the Seas and Rivers and this was the night of the third day upon earth But after that God made the great and hollow vallies which are now the receptacles of the waters and made the hils and drie land stand up and appeare above the waters being gathered into that hollow place there was a time of day-light for the light of the heavens which then had in them all that light which is now gathered and united in the bodies of the Sun Moone and Starres did shine upon the face of the earth for the space of twelve houres in which God made the grasse and the herbes bearing seced and the trees of all kinds bearing fruits and this was the third day Now after this day ended
God created clouds and mists and vapours which ascending up into the middle region of the aire did make a time of darknesse and a night upon the face of the Earth and the Sea and this was the evening or night of the fourth day But when after twelve houres God had made the lights in the firmament the Sun Moone and Starres then came in the morning that is the time of light in which the Sun shining bright upon the earth made the fourth day and ever since that fourth day the division betweene the day and night is by means of the Sun Moone and Starres For all the while that the Sun appeares and shines upon the upper face of the earth that is the day-time in that place and while the Sun is absent and the light thereof is not seen and there is no light except of the Moone and the Starres that is the time of darknesse and of the night This is the first use of these lights expressed in my text even to divide betweene the day and betweene the night The second use for which God made these lights and appointed them is to bee for signes and for seasons and for dayes and for yeares First they are for signes to men both of things supernaturall that is to shew the glory the wisedome and the power of God and his admirable love to man in making such great and glorious shining lights for his use and also they are signes of things naturall as of faire foule and seasonable weather and such like for the Pleindes arising are signes of sweet showers which make the earth to spring Iob 38. 31. The dogge-Starre arising is a signe of scorching heat the Moone also by her change and full and middle quarters is a signe of high and low tydes and flowings of the Sea and the divers colours of it shew divers changes of weather Secondly they are for seasons For the Suns declining to the South line makes the shortest dayes to them who live Northward from the equinoctiall and the Autumne and Winter season but when it cometh back to the equinoctiall it makes the spring season and when it cometh to the northerne Tropick it brings in the hot Summer and declining againe to the equinoctiall it brings in Autumne and the harvest season Thirdly they serve for dayes and yeares For the motion of the Sun Moone and Starres round about the heavens in 24. houres maketh a day in the large sense that is a civill day And the appearance and shining of the Sun upon the face of the earth makes a day of light that is a naturall day and the setting and absence of the Sun make the night The motion of the Moone in her proper course thorough the twelve signes of the Zodiak from change to change and from full to full makes a moneth of foure weeks And the proper motion of the Sun thorough the same twelve signes makes a yeare of twelve distinct solary moneths And the Moone by her foure quarters makes four weeks every one of seven dayes And the concurrence of the Sun Moone and Starres returning to their severall places make set times for civill and Ecclesiasticall use as for feasts of Easter Pentecost and the like which are appointed by God and his Church to bee observed yearly for Gods honour and for remembrances of some great works of mercy performed by God and by Christ for mans deliverance and salvation The last and maine use of all is to give light upon Earth for by giving of light and shining in and thorough the aire they cause heat and moysture and drienesse and by their severall degrees aspects and reflexions of beames and light they yeeld their influence and cherish and worke upon things below they also make all things visible to men and other creatures and by their light wee come to see and discerne all things here visible without which sight and visibility no man can performe the works for which God created and placed him on earth And so much for opening the first maine thing in my text to wit Gods commanding lights to bee in the firmament of heaven for the speciall uses here named laid downe in the 14. and 15. Verses The second maine thing is his bringing of the worke to â—â—â—se by his powerfull Word and making it to bee in all respects according to his counsell will and word This is laid downe first summarily in the last clause of the 15. Verse in these words audit was so that is as God said and commanded so it was done presently Secondly it is more largely described in the next words Verse 16 17 18. And God made two great lights the greater to rule the day the lesse to rule the night hee made also the Starres And God set them in the firmament to give light upon the Earth and to divide light and darknesse First of whatsoever God sad Let it be it was made for the same use as here we read For as he said Let there be lights and let them be to divide the day from the night so he made lights and gave them in the firmament of heaven to divide day from night and to serve for the uses which hee appointed Secondly it is here said that God himselfe made those lights no Angels or others besides himselfe were commanded to make them nor had any hand in creating them Thirdly the lights which were before generally mentioned are here more specially and particularly rehearsed and expressed and the severall offices of them all Two of them are said to bee great lights one greater that is the Sun to rule the day the other lesser that is the Moone to have dominion in the night the rest of the lights are said to bee the Starres First for the Sun that is called the greatest light and that most truly and properly both for the body and substance of it and also for the brightnesse and aboundance of the light which is in it For the most skilfull Mathematicians have observed and demonstrated that the very body of the Sun doth exceed the whole earth in bignesse 166. times and our owne eyes are witnesses of the greatnesse of the light in it farre exceeding all bodily lights and dazling our weake sight Secondly the Moone is also called a great light though lesser then the Sun not for the bignesse of the bodie of it but because it is the lowest of all the Planets and nearest unto the earth and therefore appeares biggest of all next unto the Sun and gives to the earth a greater light then any of the Starres which are farre greater in substance and brighter in light For the most skilfull Mathematicians have found by their art that it is 39. times lesser then the earth and the least of all the Starres except Mercury which is the Planet next above it And those Starres which are said to bee of the first Magnitude are some of them observed to bee 18. times bigger then the
and after their likenesse to bee Lord over all other creatures the fishes of the Sea the fowles of the aire and all living things on earth In the creation of all other things God said onely Let them bee and so they were made but in the creation of mankind hee calls a councell as being now about a greater worke and saith Let us make Man which is a speciall point not lightly to bee passed over without due consideration First hee who thus enters into consultation is said to bee Elohim that is God the Creatour who is more persons then one or two even three Persons in one essence as the Hebrew word being plurall doth imply And hee who here saith Let us make man and in the next verse is said to create man in his owne image hee is the same God which created the heavens and the earth Verse 1. and the light and the firmament and all other things mentioned before in this Chapter They with whom hee conferres are not the Angels as some have vainely imagined nor the foure elements which God here calls together that hee may frame Mans body of them being compounded and tempered together as others have dreamed For the text shewes plainely divers strong reasons to the contrary First it is said that God created man not by the ministery of Angels or the elements but by his owne selfe as it followes in the next Verse and Chap. 2. 7. Secondly God created man in his owne image not in the image of Angels or elements and therefore it is most ridiculous to imagine that God spake to them or of making man in their image Thirdly it is shewed that man was made to rule over the earth and the fowles of the aire and the fishes of the Sea and therefore it is absurd to thinkethat the earth or any elements were fellow-makers of man together with God And lastly it is both foolish and impious to thinke that God who made heaven earth the heavenly host the Angels of nothing should call upon others to helpe him and to share with him in the honour of mans creation seeing hee doth so often in Scripture challenge this honour of creating all things to himselfe and professeth that hee will not give this glory to another Here therefore God the Creatour is brought in by Moses as it were consulting within himselfe even the eternall Father with the eternall Word the Son who is called the brightnesse of his glory and the expresse image of his Person by whom hee made the World of which man is a part Hebr. 1. 2. and with the eternall Spirit And here hee brings in God consulting about mans creation to bee Lord over other creatures for 3. speciall reasons and to teach us three things which are reasons of consultations among men when they are about a worke The first is to shew not that God needed any advice or helpe but that the worke which hee was about was a speciall worke even the making of man the chiefest of all visible creatures one that should bee Lord over all the rest being made in Gods owne image indued with reason understanding wisedome and liberty of will The second to shew that man was to bee made a creature in whom God should have occasion given to shew himselfe a mighty and wise Creatour and Governour a just Iudge and revenger of wickednesse and sin which doe provoke him to wrath and revenge a mercifull Redeemer and Saviour of sinners seduced and an holy sanctifier of them by his Spirit If wee consider man as a creature which might fall and have Gods image defaced in him and by his many provoking sins might give God cause to repent that hee had made him as is said Gen. 6. then there appeares some reason why God should as it were consult whether hee should make him or no. Also if wee consider that man being fallen and brought under the bondage and slavery of death and the Divell and under eternall condemnation could not possibly bee redeemed but by the Son of God undertaking to become man and to suffer and satisfie in mans nature and that man cannot bee made partaker of Christs benefits for redemption without the holy Ghost the eternall spirit of God infused into man and descending to dwell in man as in an earthly tabernacle There will appeare to us great cause of consultation that God the Father should consult with the Son and the Spirit and this consulting about mans creation doth intimate all these things But in that this consultation is with a resolution all things considered to make man with a joynt consent this shewes that God foresaw how mans fall and corruption and all the evils which by it were to come into the World howsoever to our understanding and in our reason they may seeme just impediments to hinder God from creating mankind yet might by his wisedome bee turned to the greater advancement of his glory and might give him occasion to shew all his goodnesse wisedome power perfect purity and holinesse in hating sin his infinite justice in the destruction and damnation of wicked reprobates and in exacting a full satisfaction for the sins of them that are saved his infinite mercy love and free grace in giving his Son to redeeme and save his elect from sin death and hell and his unspeakeable bounty in giving his Spirit to sanctifie them to unite them to Christ and to conforme them to his image and so to bring them to the full fruition of himselfe in glory God in consulting within himselfe and thereupon resolving to create mankind and saying Let us make man and then immediatly creating him as the text sheweth did in the creation of man shew before-hand that in mankind hee would manifest and make knowne all his goodnesse more then in all other creatures The third reason of Gods consultation is to manifest more plainely in mans creation then in any other creature the mystery of the blessed Trinity that in the one infinite eternall God the Creatour there are more even three Persons of one and the same undivided nature and substance For such consultations and resolutions as are expressed in this forme of words Let us make man in our image and after our likenesse doe necessarily imply that there are more Persons then one consenting and concurring in the worke And that these three Persons are all but one and the same God it isâ—manifest by the words following which speake of these Persons as of one God for it is said that God created man in his owne image and not they created man in their image Thus much for the intent and meaning of the Spirit of God in these words Let us make man in our image and after our liknesse From which words thus expounded wee learne First that the creation of mankind was a speciall worke of God and that man is by nature the chiefest and most excellent of all creatures which God made in all the
text do plainely shew this And reason grounded on other Scriptures proves it fully First our first parents were created perfect in their kind and God gave them the blessing of fruitfulnesse Now where there are all naturall perfections and abilities accompanied with Gods blessing there can be no hinderance of procreation or any failing in any naturall action therefore this Doctrine is manifest Secondly all barrenesse and all multiplying and frustrating of conceptions came in as a curse for sin and upon the fall of our first parents as the Lord himselfe sheweth Gen. 3. 16. Therefore there was no place for it in the state of innocency This serves to admonish us all so often as we see barrennesse in men and women and miscarrying wombes and dry breasts to remember our sin and fall in our first parents and to grieve for our corruptions derived from them and to humble our selves under Gods hand Secondly to perswade us and to make us see and beleeve that our first parents did not stand long in their integrity and state of pure nature yea that they did not lodge therein one night as the Psalmist speakes Psal. 49. 12. For reason and common experience do teach us that man doth readily and without any delay follow his will and the affections which are most naturall in him so soone as reason permits now the affection and desire of procreation is most naturall as all people of understanding do know and the learned do grant and his will must needs be acknowledged strongly bent and inclined to it because God had commanded them to multiply and replenish the earth and there was no reason moving man to restraine his will and affection but onely till he had viewed the garden wherein God had placed him considered the trees and fruites of it and received Gods commandement of abstaining from the forbidden tree all which must needs be done before the end of the sixth day And if man in the state of innocency had knowne his Wife sheehad without faile conceived a seed pure without sin and had brought forth children in Gods image perfect and upright wherefore they did without doubt fall in the end of the sixth day as I shall more fully prove hereafter Fourthly wee hence learne That it is Gods will revealed from the beginning and his ordinance and law given in the creation that the Earth and every part of it should bee free for any man to possesse and inhabit it untill it bee fully replenished with so many men as are able to subdue it by eating up the fruit thereof This text teacheth plainely this point by shewing that one end for which God blessed Man and Woman with fruitfulnesse was that they might replenish the Earth And to the same purpose the Psalmist speaketh fully Psalme 115. 10. The heaven and heaven of heavens is the Lords but the Earth hath hee given to the children of men and Deut. 32. 8. it is said that God hath divided the Earth to bee the inheritance of the Sons of Adam This truth the cursed Canaanites acknowledged by the light of nature and therefore they suffered Abraham Isaac and Iacob to sojourne in their Land and there to live with all their families to feed their cattell to digge wels and to sow corne and were so farre from driving them out while there was roome enough and they lived peaceably among them that they entered into league with them Gen. 14. 13. and 21. 27. and 26. 28. First this serves to cleare that doubt and to decide that question and case of conscience which is much controverted among godly and learned divines and agitated in these dayes to wit whether it bee lawfull to send people and to plant colonies in the vast countries of the west-Indies which are not replenished with men able to subdue the Earth and to till it If wee bee Sons of Adam the whole Earth is free for us so long as it is not replenished with men and subdued The ancient straggling inhabitants or any other who have taken possession before they have right to so much as they are able to replenish and subdue and bring under culture and tillage and no other people have right to dispossesse and expell them or to disquiet them in their possession or any way to doe injury and offer violence to them except they have such a commission and warrant as God gave to the Israelites to expell the Canaanites but it is lawfull for any Sons of Adam by the law which God gave in the creation as this Doctrine shewes to possesse and inhabite the vast places and to subdue the barren untilled parts And much more may true Christians who bring the Gospell of salvation and word of life among them by a second right in Christ settle themselves there and maintaine their possession of these lands which they have replenished and subdued by culture and tillage and so long as they doe their endeavour to convert them to Christ by the preaching of the Gospell and to make them partakers of the blessing in him the promised seed they deserve to bee received with all honour of those savages who come by this meanes to owe themselves to them Wherefore Let no man bee scrupulous in this kind but proceed with courage in such plantations and with confidence of good successe and blessing from God Secondly it discovers great iniquity and injustice in divers sorts of men First in them who having gotten the first possession in some corner of some great continent and large region do challenge the whole to themselves as their proper right being no way able to replenish and subdue it and by force seeke to keepe out all other people who come to live as neighbours peaceably in places neare unto them for whom there is roome enough and more land then they can subdue and replenish Secondly in them who think it lawfull for themselves to invade countries replenished with men and subdued and by force to expell or bring in subjection the old inhabitants without expresse warrant from God as the Spanyards did depopulate many great countries in America and root out and destroy the naturall inhabitants Thirdly in them who take possession of lands to the straitning of the natives which the naturall inhabitants without their helpe can sufficiently replenish and subdue and bring under tillage In these cases there is great injustice and wrong offered to Gods law which requires that as we would that men should doe to us so we should doe to them and use no other dealing and they who thus transgresse the bounds which God hath set in dividing the earth to all Nations and People cannot justly hope for Gods blessing upon them The next thing after the blessing of fruitfulnesse is the Lordship rule and Dominion which God gave to man over all living creatures and that is in these words Verse 28. And have Dominion over the fish of the Sea and the fowles of the aire and the beasts of the Earth
c. For our full understanding whereof wee are to inquire and search out First what things are necessarily required in perfect Dominion and Lordship over the creatures Secondly the divers degrees of it Thirdly in what degree Dominion over the creatures was given to man Concerning the first There are foure things required to perfect Dominion and Lordship over the creatures two in the Lord and Ruler and two in the creature ruled and made subject In the Lord and Ruler there is required First Power and ability to order rule and dispose according to his owne minde will and pleasure in all things the creatures ruled by him Secondly a true right to use and dispose them according to his owne will and pleasure In the creature there is also required First a disposition fitnesse and inclination to serve his Lord and Ruler and to yeeld to him in all things whatsoever hee shall thinke fit Secondly a bond of duty by which hee is bound to obey his Lord and serve for his use and necessarily to yeeld to him in all things All these things are necessarily required in perfect Lordship and Dominion And wheresoever all these are found to concurre in the highest degree there is most perfect Dominion and where they are in a lesser degree there is a lesser an inferiour Dominion and where any of these faileth or is wanting there the Lordship and Dominion faileth and is imperfect As for example The Lord God as hee is almighty and omnipotent so hee hath absolute power in and of himselfe and all ability to order and dispose and rule every creature as hee himselfe will And as he is Iehovah the author of all being who hath his being and is that which hee is absolutely of himselfe without beginning and doth create and give being to all other things so hee hath absolute right to use and dispose all creatures according to his owne mind and will and in these respects hee is absolutely called the Lord and is absolute Lord even in this confusion of the World and all things therein as over all other creatures so over the rebellious Divell and all his wicked instruments and hath absolute power to destroy them or to make of them even contrary to their disposition what use he will And because in the creation God made all things good and perfect in their kind and nature according to his owne will and wisedome and every creature as it was good in the nature and kind of it so was it most fit inclinable to serve for the use unto which the Lord appointed it in the creation and as it was the worke of the Lords owne hand by him brought into being out of nothing so there was a bond of duty laid upon it to obey the Lords word and to yeeld to his will without any resistance or reluctation And in these respects Gods Dominion and Lordship was not onely most absolute over all creatures but also most sweet and lovely unto them even a most loving and fatherly rule of God over them and a most free and voluntary subjection and obedience of them to him and to his will in all things But now ever since the fall and rebellion of the Divell against the light and the fall and corruption of man and the confusion which thereby came into the World Though Gods power and right stand most absolute and unchangeable like himselfe and hee both can and doth most justly over-rule the Divell and all creatures which are most corrupt and malicious and makes even their enmity serve for his glory and for the communion of his goodnesse more fully to his elect yet this power and right he exerciseth not in that loving and fatherly manner over the rebellious and disobedient creatures but by just violence and coaction by necessity and strong hand forcing and compelling them to doe and worke and to suffer and yeeld unto and serve for that use which they would not and from which they are most averse And because no other Lords have any such power or right over any creature but all their power and right is given them by God and is but an image and shadow of his right and power therefore their Dominion is not absolute and most perfect but secondary and inferiour depending upon Gods will power and pleasure These things proposed as grounds and foundations wee may from them easily observe divers degrees of Lordship and Dominion The first and highest Lordship and Dominion which is most absolute over all creatures is that of God which in respect of Gods power and right cannot bee increased or diminished at all For as hee hath right to doe with all creatures what hee will because they are his owne and hee gives them all their being so he hath power as he is omnipotent either to incline or to inforce them to doe his pleasure and to serve for what use hee will The Angels in heaven and Saints glorified and made perfect and all creatures in the state of innocency as in duty they are bound to serve and obey God so they have in them a fitnesse and inclination to serve and obey his will in all things to the vtmost of their power and therefore this Dominion over them is lovely and amiable and is paternum imperium a fatherly rulo and Dominion over them But the Divels and wicked men and all creatures corrupted are froward and rebellious and his rule and Dominion over them is in respect of them violent and compulsive and as a King he forceth them to doe what hee will and compels them to serve for what use hee will and justice requires it should bee so The second Degree of Dominion is when a Lord hath both power and right to rule over creatures and they have an inclination and fitnesse to serve and obey but all these are from a superiour Lord giving this power and right to the one to rule and disposing and binding the other to serve and obey This delegated Lordship and Dominion is either unlimited or limited Vnlimited is that which is not confined to some creatures but is extended over all things in heaven and in earth and it is a power and right to make them all serve and obey him in all things whatsoever hee will This unlimited Dominion is given onely to Christ as Mediatour who as hee is man personally united to God and in his humane nature hath perfectly fulfilled the will of God overcome all powers of darknesse satisfied Gods justice and redeemed the World is exalted to Gods right hand as David foretold Psalme 110. 1. and hath all power in Heaven and in Earth given unto him Matth. 28. 18. and hath a name given him above all names even the name and title of the Lord Christ so that in and at his name all knees must bow both of things in heaven and things in earth and things under the earth
that is all must either voluntarily as they are bound in duty give all obedience and honour to him and pray humbly in his name to God or by his power bee forced and compelled to bow under him as a Iudge and yeeld to his will Philip. 2. 10. 11. Limited Dominion is not over all creatures but onely over creatures of the inferiour World fish fowles and beasts neither is it a right and power given to that Lord and Ruler to doe with the creatures what hee will and to use them as hee listeth but onely to make them obey and serve him so farre as the superiour Lord doth thinke them fit and convenient for his use for his present state condition This limited Lordship delegated Dominion doth vary and alter together with the state and condition of him to whom it is given and it is sometimes and in some Persons greater and in some lesser according to their severall states and conditions and their severall dispositions and behaviour towards the supreme Lord to whom all power and Dominion doth absolutely belong over all creatures This indeed is the Dominion which God in this text gave to our first and in them to their posterity This Dominion is limited to fishes fowles beasts creatures living on earth as the words of the text plainely shew Secondly while man continued in his innocency and integrity as he had power ability given and continued to him to rule order and dispose all those creatures aright in all things so hee had a true right and interest in them given and continued by God Thirdly as there was a bond of duty laid by God on these creatures to obey man and to yeeld to his upright will so there was a disposition inclination and fitnesse in them to obey man in all things which hee in his wisedome thought fit And therefore this Rule and Dominion it may bee called dominium paternum a fatherly loving and sweet Dominion and Rule of man over them But this Rule and Dominion being forfeited by man and lost by mans sin and fall together with his owne life and welbeing is no more to bee challenged or usurped by man or by any of his posterity but onely so farre as it is restored by Christ who is the haire of all things and the onely begotten Son by whom the Father made all things and by whom as by the Lord creatour with himselfe hee gave this Dominion to man created in his image Now this Dominion Christ hath restored to men in divers and severall degrees as they differ in state and condition First to the elect and faithfull Christ hath purchased and procured that they as they are his members united to him and adopted to bee children of God in him should have a right and interest in all things not onely on earth but also in heaven so that they may make use of all things so farre as they serve to helpe and further them in the way to heaven and to the fruition of God so much is testified 1 Cor. 3. 21 22. where the Apostle saith all things are yours whether Paul or Apollos or Cephas or the World or life or death or things present or things to come all are yours and yee are Christs and Christ is Gods Over the creatures on earth they have that Rule and Dominion given which is mentioned in my text but with some difference as may appeare in divers particulars First Adam had rule over them onely to order them and make use of them for contemplation and delight Secondly Adam had Rule and Dominion over them all in his owne Person but the elect have now a generall right to all but not a speciall right every man in his owne Person to every living creature They may make use of all living creatures which come within their sight and knowledge to contemplate on them but they may not take into their possession nor kill eat and take spoile of any but such as are wholly loose from other men and which God by lawfull meanes gives and puts into their hands Thirdly as Adam had power and ability to call and command all living creatures so they had an inclination and disposition to obey him But the elect have not that naturall power and ability nor the creatures that inclination because of the vanity and corruption which still remaines untill the full redemption come and all things bee restored and all creatures delivered from bondage of corruption and restored to the glorious liberty of the Sons of God Rom. 8. 21. So much as God in his wisedome findes fit for man in this estate of grace so much power over the creatures hee gives to him and so much inclination and fitnesse to the creatures Secondly to men unregenerate Christ hath purchased and procured a kind of common and secondary Right and Dominion over the creatures that is both power and liberty to use them so farre as they serve for the common weale and order of the World and the benefit of the elect Some have possession given them and power over the creatures that they may live and grow and continue in being till the time of their conversion and regeneration when they shall have a true interest in Christ and to all things in and through him Some wicked men not elect have them lent of God and Christ hath procured that they should have the use and possession of them either for the good of the elect who live among them or the benefit of their elect successors and chosen posterity which naturally shall come of them and to whom they shall bee instruments of naturall being So long as unregenerate men have possession of creatures either given by men or gotten by industry labour and other meanes which are not civilly and naturally unlawfull so long they have Dominion over them and power to use them joyned with civill right which Gods law allowes by the procurement of Christ and for his sake I have a little digressed and gone beyond my bounds in speaking of this Rule and Dominion as it is restored by Christ for that is proper to the state of grace and not to bee handled under the creation It is dominium regium regall Dominion or rather in part tyrannicall and violent in respect of the creatures which are naturally so averse from it and their native inclination is quite against it in some measure and degree The third thing next in order after Dominion is the foode which God allotted both to man and to other living creatures on earth in the state of innocency expressed Verse 29. 30. I have given you every herbe bearing seed which is upon Earth and every tree in which is the fruit of a tree yeelding seed to you it shall bee for meat 30. And to every beast fowle and creature living on earth I have given greene herbe for meat and it was so Now here wee cannot understand the creating of herbes trees and grasse
fit for the use of man and other living things that is rehearsed Verse 25. Nor Gods bare direction of men and beasts to eat of these nor a naturall appetite and inclination given to Man and other creatures to affect and desire these things but the words doe expresse thus much that God the Creatour is the onely Lord and all power and right is in him to dispose and give them and the use of them and man and beasts had no right to the herbes trees fruits and grasse but of the free gift of God The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I give or have given doth fully expresse a free gift In that hee saith that herbes bearing seed and trees yeelding fruit shall bee to mankind for meat and greene herbe or grasse shall bee meat to the beasts and fowles and creeping things which live on earth This shewes that man in innocency was to feed onely on such things and as yet hee had no other meat allowed and other living creatures did all feed on grasse Hereby also it is manifest that all herbes bearing seed and all fruits of trees were wholsome food for man and all green grasse for all other living creatures which move on the face of the earth Otherwise God would not have given them to man and other creatures for meat From the words thus opened wee may observe some profitable instructions From all the words joyntly together which shew the Dominion which God gave to man and the food which he allowed both to man and other creatures Wee may learne that God is the onely absolute and supreme Lord of all creatures and no creature hath right to rule over others or to meddle one with another but by Gods free gift our meat our drink and whatsoever wee have in this World God gives it freely to us and wee have no right to any thing but from him If mans wisedome power knowledge and ability to rule the creatures and their fitnesse and inclination to obey him had intituled him sufficiently and given him a true right there had beene no need of Gods giving this Dominion and so if his appetite to herbes and fruits and their fitnesse to feed and delight him and the concord betweene the appetite of living creatures and the greene grasse had given them a true right to it what need had there beene of this gift and that God should say Behold I give to you every herbe and fruit for meat c. In that therefore these two are here recorded as free gifts of God this doctrine flowes naturally from hence And this is aboundantly confirmed by other Scriptures as Gen. 14. 19. where Melchisedeck Gods high and royall Priest in blessing Abraham cals God the possessour of Heaven and Earth that is such a Lord as holds in his hand and possession by an absolute right Heaven and Earth and all that is in them so that none hath any right to any thing in them but of his free gift And Deut. 10. 14. it is said that the Heaven and the heaven of heavens is the Lords the Earth also with all that therein is Also Psalme 24. 1. the Earth is said to bee the Lords and the fulnesse thereof the round World and they that dwell therein and Psalme 50. 12. the beasts of the fiâ—ld yea and the whole World is mine saith the Lord the same also is testified Psalme 89. 11. and Iob 41. 11. And Iob confesseth that all that hee had was Gods to give and take away at his pleasure Iob 1. 21. We have also a strong argument to prove this from the quit-rent which God requires and men are bound to pay to God and to whom hee assignes it in testimony of their homage and that they possesse nothing but of his gift as tenants at will that is the tythes of the fruite of the Land and of the Cattell and of all increase all are the Lords quit-rent and were paid to God by all the faithfull even to his Priests and Ministers who Minister before him and have him for their portion Levit. 27. 30. Gen. 14. 20. and 28. 22. and Num. 18. 20. This shewes that God may lawfully take away from wicked men and appoint others to take from them whatsoever they have if he be so pleased at any time and it is no injustice neither have they cause to complaine because they doe not acknowledge him their Lord nor pay due rent nor doe homage to him by honouring him with their wealth and substance It is held to bee no wrong but just and lawfull for earthly land-Lords to seaze into their owne hands and take away from their tenants the houses lands and farmes for which they wilfully refuse to pay the due rent and wilfully deteine it much more is it justice in God the chiefe and absolute Lord of all the earth and the creatures therein to cast men out of those houses and lands and to deprive them of all their increase and revenues for which they refuse to pay their due homage tythe and quit-rent to him and to his Ministers and Servants whom hee hath assigned to receive them for his use and service Secondly this admonisheth us to acknowledge that all wee have is Gods and all our houses lands goods and riches are but his talents lent to us to bee employed as for our owne benefit so for his glory chiefely and the good of his Church Also it justly serves to incite and stirre us up to render thanks praise and due service to him for all and to pray to him daily for a blessing on our meat drinke and all necessaries and to begge at his hand the free use of his creatures and a true right unto them Thirdly it serves to shew Gods great mercy bounty and fatherly indulgence to us in suffering us to have and enjoy so many blessings and good creatures which wee have forfeited by our sinnes and doe daily forfeit by not using them aright but abusing them and neglecting to pay a tenth at least for our quit-rent to God yea and all or the most part if hee requires it at our hands for the necessity of his Church and the maintainance of his truth I feare and justly suspect that if we examine our selves few will bee found among us not deeply guilty in this kind as many other wayes so especially for sacrilegious detaining of tythes and due maintenance which God hath separated to himselfe for the upholding of his publike worship and the preaching of his word and continuing of a learned and faithfull laborious ministery in his Church Secondly wee hence learne that in the state of innocency man had no power over living creatures to kill and eat them Neither did one beast devoure another and feed on his flesh but the food of man was onely herbes and fruits of trees and the food of beasts and birds was the greene herbe and grasse of the field the words of the text shew this plainely And other Scriptures intimate
is by way of allusion and tends to teach us not that the tree of life in Paradise was a Sacrament of Christ and of saving grace and eternall life in him but that as that tree was a pledge and meanes to confirme man in his naturall life so Christ and his graces and his holy and healing word are the pledges and meanes of heavenly and supernaturall life And this is all that I can learne out of the Scriptures concerning this tree of life The other speciall tree is called the tree of knowledge of good and evill which I conceive to bee so called not because it did beget reason and understanding in man or did sharpen his wit by any vertue or power in it as Iosephus and divers Hebrewes imagined for then it had beene good for man to eat of it and hee should have gained thereby Nor because Satan by the lying Serpent perswaded the woman that being eaten of it would make them as God in knowing good and evill for it was so called of God before when hee forbad them to eat of it But the true reason why it is so called is because God having forbidden man to eat of it man could not eat of it but by disobeying God and transgressing his commandement and so bring sin and the bitter knowledge and the wofull experience and sense of evill upon himselfe which taste and knowledge of evill makes the sweetnesse of good better relished and the profit thereof better knowne and acknowledged Againe because the eating of this tree was mans sin and full and gave occasion to God to promise Christ and to the Son of God to undertake as mans surety to make satisfaction for him and to redeeme him and out of his evill to raise up a new kind of good greater and better then that which man knew before even to bring him to the knowledge of spiritual supernatural good In this respect God might well call it the tree of knowledge of good and evill upon his owne foreknowledge of that event which hee in himselfe purposed to bring about upon that occasion As for searching and inquiring what kind of tree it was whether a vine as some hold or a figge tree as Theodoret thought or an aple tree as others I hold it vaine curiosity because the text cals it by another name by which none of those trees were ever called Certainly the fruite of it in it selfe was naturally good and had no evill quality in it which could corrupt or staine mans nature or infuse malice into him as I shall hereafter shew when I come to Gods commandement by which hee forbad man to eat of it And thus much for the opening and expounding of this part of the history concerning Paradise the place of mans habitation in the state of innocency The doctrines which hence arise I will but as it were point at and name unto you First wee here are taught that Gods bounty to man in the creation was great and wonderfull in that hee made him not onely a reasonable creature endowed with wisedome knowledge and ability to choose out and make an habitation for himselfe above all other living creatures on earth but also did provide and prepare for him before hand and did plant for him a garden to his hand a place of singular pleasure and delight stored with all delicacy for his dwelling and habitation Wee count it a great bounty that God gives us large places wherein to dwell and gives us wisedome and art to build Houses and Cities and materialls necessary for building And if God blesse us with Sheepe Oxen and other profitable cattell wee rejoyce to build stals and folds and enclosures for them and Houses and Cities for our selves and acknowledge our selves bound to bee thankfull But God in the creation was so kind to man that though hee left other living creatures to the wide World yet hee provided a Paradise of pleasure for man to dwell in and to delight himselfe so that this point is manifest Whence wee may gather steadfast hope and comfortable perswasion that seeing God was of himselfe so kind to man being then but a meere naturall creature as to prepare for him so pleasant an habitation now when wee are made spirituall and by one Spirit united to him in Christ and made Sons by regeneration and adoption he will much more provide an excellent habitation for us even an heavenly which shal so farre exceed the earthly Paradise as the state of a Son exceeds the state of a servant and spirituall exceeds naturall Secondly here wee see how unnaturall and monstrous mans ingratitude was and is declared to bee in that hee would bee drawne by the subtility of the Divell perswading him by the Woman and the Woman by the Serpent to yeeld upon any promise or hope of an higher estate to transgresse any commandement of God and disobey his word and revealed will who had so highly magnified his kindnesse and made his singular care and providence for him most cleare and manifest But most of all may wee all bee ashamed and confounded for this that our first Parents and wee in them would beleeve Satans lyes in the mouth of a Serpent and would give more credit to them then to the word of the Lord our Creatour as if all his goodnesse and bounty were nothing in our eyes which hee shewed in our creation and in providing so pleasant and well furnished an habitation for us Secondly Gods putting of Adam into the garden that hee might dresse it and keep it doth teach us That man in the creation was made and is by pure nature most averse and abhorring from idlenesse and his true content and pleasure in this World is to bee in exercise of his wit reason and bodily activity The earth before mans fall was all fruitfull and brought forth for mans use all necessary and delightfull things without art toile or labour so that man might have spent all his time in contemplating upon his creation and all things created but yet God would not that man should live neither did hee see or thinke fit for man to live idle and therefore put him to dresse and keep the garden in which hee had occasion to exercise his minde and body without toile or labour onely for pleasure and contentment And therefore this doctrine is naturally gathered from hence and all those Scriptures confirme it which condemne sloth and idlenesse and send the sluggard as a creature degenerate from his kind to learne of the Ant and meanest creatures as Prov. 6. 6. And tell us that idlenesse and slothfulnesse bring hunger and want and ruine and decay to the houses of the idle and sluggish Prov. 19. 15. Eccles. 10. 18. and aboundance of idlenesse was the roote of all the evils which came upon Sodom Ezech. 16. 49. But the diligent hand maketh rich and brings plenty of all blessings Prov. 10. 4. and brings men to promotion rule and honour
be good and gracious and to make us know him so great and glorious a God as he is In the second place for the wordes themselves they are plaine and easie to be understood at the first hearing without any laborious interpretation They run thus in the Hebrew All which the Lord pleaseth he hath done in Heaven Earth Sea and all deepe places This word all shewes that he speakes not of some particular workes but of all in that kind The word Jehovah is the proper name of God considered in the unity of his essence with all his essentiall Attributes and every one of the 3. Persons is called by this name as they are of the same essence and all one God The enumeration of all the notable places in the world wherein these workes are done discovers the workes which he here speakes off to be outward workes which doe not abide in Gods essence and there onely subsist as his eternall counsell decrees and inward operations do but are done in time and place and have their subsistance in and among the creatures such as are creating ruling ordering upholding of all things and also redeeming and restoring of all man-kinde The word pleaseth limits the generall note or particle all unto all workes which in themselves are good or else serve for good use and so are pleasing to the Lord for the use sake Hee doth not say that the Lord doth all things which are done but all things which he pleaseth that is he doth not make men sinnefull and wicked neither doth he worke rebellion in men which is displeasing unto him but he doth whatsoever is pleasing that is all things which are agreeable to his nature And whatsoever is according to his will and good pleasure that he doth none can hinder it This is the true sense and meaning of the wordes Now from the text thus opened and the circumstances observed wee may gather a perfect description of them in generall shewing the nature and use of them The description of Gods outward Workes The outward workes of God in generall are all things whatsoever the Lord God Jehovah that one infinite and eternall God 3. Persons Father Son and Holy Ghost doth according to his eternall purpose and after the counsell and good pleasure of his will work and bring to passe not within but without himselfe in all the world and upon all creatures therein and that certainely and irresistably in due time and place to the communicating and making of himself known to men and Angels in his infinite and eternall nature and in his goodnesse grace glory power and all other essentiall properties for the salvation and eternall blessednes of his elect in Christ. This description truely gathered from this Text and the scope and order of it and discovering plainely the nature and use of Gods outward workes in generall I will proove in every part and branch orderly and will conclude with some application The first thing in it is the generall matter of Gods externall workes they are things done that is not onely actions working and operations such as Creation Redemption and the like but also things or works made effâ—cted and done by those actions as Heaven Earth Angels and other things created For all these are things done and wrought by God This Branch is plainly expressed in this word of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath done or doth or hath made for the Hebrew word signifies all these And that Gods outward worlâ—s consist in doing and are things not spoken or promised but done and wrought Divers testimonies of Scripture doe shew Psal. 44. 1. David cals them workes which he hath done And Isa. 28. 21. The Prophet saith that the Lord doth his worke his strange worke And not to stand in repeating many Scriptures in a point so plaine This is one word is sufficient that the two Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are used in the Scriptures to signifie Gods outward works are both derived of verbs which signifie doing The second branch in this description comprehends in it the Author of these works to wit the Lord God Jehovah that one infinite eternall God and three Persons Father Sonne and Holy Ghost This Branch doth distinguish these workes First from the workes of creatures which are proper to them Secondly from the personall operations of God as the eternall begetting of the Sonne which is proper to the Father and is his worke onely That God considered in the unity of his essence as he comprehends all the three Persons is the Authour of these workes and that they are common to the Father Son and Holy Ghost and every one of them hath an hand in every work of this kind though one more immediately than another The word Jehovah here used in the Text doth plainly shew where it is said Whatsoever Jehovah pleased or was willing to do that he hath done which word is so proper to God and signifies One God that it also agrees to every person in that one God And this is also confirmed by divers other testimonies of Gods word which shew that in divers of these outward actions or workes the Father workes by the Sonne and the Sonne by the Father with and by the Spirit The first great work of this kind even the work of Creation which sometimes is attributed to the Father as more peculiar to him because terminatur in Patrâ— as the Schoolemen speak that is it is bounded and termined in the Father and he is principium summus terminus creationis the first beginning and utmost bound of creation from whom it first proceeded even this is attributed to the Sonne and Spirit also as being common to all the Persons as Psal. 33. 6. By the word of the Lord that is the Sonne were the Heavens made and all the host of them by the Spirit of his mouth 'To which adde Job 33. 4. The Spirit of God made me John 1. 3 10. Colos. 1. 16. where it is said that by the eternall word the Sonne all things were made both in Heaven and Earth visible and invisible and without him was made nothing of all that was made So likewise in that outward worke of Judgement executed on Sodome and Gomorrah Gen. 19. 24. Jehovah is said to raine downe from Jehovah out of Heaven fire and brimstone that is Jehovah the Son from Jehovah the Father who are both one and the same God Jehovah yea that these externall workes of God are not divided some to one Person and some to another in the Trinity but are common to all the Persons and proceed from that one common essence according to that saying of the School-men opera Trinitatis ad extra suns indivisa Our Saviour sheweth most plainly Ioh. 5. 19 22. where he saith that as the Sonne cannot worke of himselfe alone without the Father but he must have and see the Father working with him so the Father doth not
judge any that is by his owne proper act of judgement but hath committed all judgement to the Sonne that he may have a hand in all judgements together with himselfe and Iohn 16. 13 14. speaking of that speciall illumination of mens hearts and inward teaching which seemes most proper to the Spirit he saith it is not of himselfe alone but it is what he hath heard and received from the Father and the Sonne And therefore the second Branch is manifest that the doer of the outward workes of God is Jehovah our God and all the three Persons in God The third Branch comprehends in it the outward moving cause of all these outward workes namely Gods owne will and pleasure for he is said to do them according to his eternall purpose and after the counsell of his owne will This is expressed in the description and in the words of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever the Lord pleased that is whatsoever is according to the Lords will and pleasure that he hath done and this is testified in other Scriptures as Psal. 115. 3. where it is said that the Lord doth whatsoever pleaseth him and Isa. 46. 10. where the Lo 〈…〉 saith I will do all my pleasure and Ionah 1. 14. All which places shew that first the Lord hath a mind and pleasure to doe such things and therupon he doth them Also Ephes. 1. 11. It is said he doth worke all things after the counsell of his will And Acts 2. 23. 4. 28. the worke of our Redemption by Christ and all that he did and suffered is said to be done by the determinate counsell of God Therfore this Branch is manifest namely That Gods will and pleasure is the only inward mooving cause of all his outward works and that they are nothing but the execution of his eternall will and decree The fourth Branch by which these outward works are specially distinguished from his inward operation comprehends in it the subject wherein these workes do subsist and the circumstance of time and place wherein they are done For these workes are not done within God himselfe neither doe they subsist in his Essence as his inward operations do but they are Extra Dei essentiam without Gods essence they are done in all the world and upon the creatures some in Heaven and some in Earth others in the Sea and all deepe places as my Text saith and they have their circumstances of time and place as God hath appointed from all eternity The Creation was in the first beginning of time in the first six dayes of the world Gen. 1. The Redemption wrought by Christ in the midst of yeares betweene the Law and the Gospell Hab. 3. 2. and upon the mountaine where Hierusalem stood Isa. 25. 6 7. The great execution shall be at the end of the world in the last day of Judgement and the works of Gods governement and actuall providence as they are divers so they are done at divers times and in divers places of the world as experience teacheth on the very day which the Lord appointed did the flood come upon the old world Gen. 7. 11. In the same day which God had fore-told was Israel delivered out of Aegypt Exod. 21. 41. And howsoever the words of the Apostle Act. 17. 18. intimate that in God and not without him We live moove and have our being yet we are not thus to understand that these things are and that we subsist in Gods Essence and that we are so in God as his inward operations and eternall decrees are But that we all are compassed about with Gods presence and essentiall power which are every where and by him as by the chiefe efficient cause and authour of life motion and being are sustained and upheld in life being and motion continually For to be in God that is to subsist in his essence doth necessarily imply coeternity and consubstantiality with God Quicquid est in Deo Deus est nothing can be within his Essence but it must be coeternall with God and of the same Substance with him Hee who denies this must needes deny God to be immutable and most simple free from all composition Therfore this Branch also is most manifest and doth containe in it nothing but solid Truth The fifth Branch containes in it the manner of Gods outward works to wit that in respect of God himselfe they are done with such power as cannot be resisted and in respect of the event they are certaine infallible and cannot faile This is truely collected from the Text For it is said that all Whatsoever the Lord pleaseth hee doth or hath done which shewes that not one jot of his will and pleasure failes but comes to passe If his will or pleasure could be resisted or any thing prevented which he willeth to worke surely the Divell who is so cunning watchfull and malitious would in some things have defeated God or this either by himselfe or some of his instruments But this Text affirmes the contrary that whatsoever the Lord pleased he hath done in all the world Therfore in respect of God they are all unresistable and in respect of the event infallible And this David testifieth Psal. 115. 3. saying The Lord doth whatsoever pleaseth him And Isa. 46. 10. my counsell shall stand and I will performe all my pleasure yea because these are voluntary workes of God and are willed and decreed in his secret counsell from all eternity as I have noted before therefore they must needs be unresistable for Who can resist his will Rom. 9. 19. The sixth Branch containes the principall use and effects of Gods outward workes namely the making of himselfe knowne in his nature and essentiall attributes and so communicating himselfe to his elect That Gods externall workes doe all serve for this use and doe worke this effect we may gather from the dependance and inference of this Text. For the Psalmist having professed that he knows the Lord to be great and that he is the onely true God above all gods that is who hath all the essentiall properties of the true God he proves it by and from his workes and sheweth that by meanes of them he knoweth it And other Scriptures and experience confirme the same Psal. 19. 1. It is said that the heavens declare the glory of God and the firmament sheweth his handy worke day unto day uttereth speech and night unto night sheweth knowledge and Rom. 1. 20. The visible things of God are seene from the creation of the world clearly being understood by the things which were made Even his divine Power and God-head So the works of Gods actual providence in governing and upholding the world and in mooving the Heavens and the starres in order doe shew his infinite wisdome and supercelestia'l glory Psal. 8. 1. His overthrowing of his enemies and the persecutors of his Church as in the stood of Noah and in the drowning of Pharaoh and his host do shew his power His
nothing and if they had no matter before the creation much lesse had invisible spirits any matter 3. In that hee makes this a matter of faith to bee beleeved not to bee knowne by reason hereby hee sheweth that there was a creation of their first being out of nothing for reason without faith can apprehend a making of things of matter fitted and prepared 4. In that hee doth not say simply that they were not made of any thing but saith rather they were not made of things which doe appeare hereby hee intimates that they had a being in Gods purpose and secret counsell before Reason also gathered from the present Text doth prove that no creature in the world was made of matter uncreated or of matter co-eternall with God for here it is said that God first made the rude matter which was without forme which he needed not to have done if there had been any eternall matter uncreated Secondly this matter could not subsist but by the Spirit of God exercising his creating power upon it as the second Verse sheweth Therefore all things were made of nothing some immediately as the highest heavens and the first matter called earth and the forme of every thing and some of a matter either that first without forme or else unfit for such a being as God made out of it The seventh thing in the description is the forme and manner of the creation in generall and that consists in foure particulars 1. First that God in the creation had no moving causes to move him thereunto but his owne will goodnesse wisedome and power and by them and according to them hee created every thing First that God created all things by the free liberty of his owne will and according to his owne good pleasure and was not by any necessity compelled thereunto it appeares plainly Psal. 115. 3. and 135. 6. where it is said that God hath done all things whatsoever pleased him and whatsoever pleased him he hath done in heaven earth sea and all deep places and Revel 4. 11. it is said that God hath created all things and through his will and pleasure they are created Secondly that God created all things by his goodnesse and according to his good pleasure as the places last cited doe shew so also the goodnesse which at the first creation did appeare in every thing created proves it most sensibly For as it is said of Light that it was good Verse 4. and so likewise of every otherthing that it was good so of all in generall which God had made that they were very good Now all goodnesse in the creature comes from the goodnesse of the Creatour and is an image and shadow of it Therefore certainly God by and according to his goodnesse created all things Thirdly that God created all things by his wisedome and according to it the Scriptures aboundantly testifie Psal. 104. 24. where David saith Lord how manifold are thy workes in wisedome hast thou made them all and Psal. 136. 5. The Lord by his excellent wisedome made the heavens and Prov. 3. 19. The Lord by wisedome founded the earth And this is implied Prov. 8. 27. where Wisedome saith When God prepared the heavens I was there Fourthly that God created all things by his mighty power and strength the Prophet Jeremy testifieth Jerem. 32. 17. saying O Lord God behold thou hast made the heavens and the earth by thy great power and stretched out arme And Saint Paul affirmes that Gods eternall power is seen from the creation of the world in the things which are made Therefore the first particular concerning the inward moving causes concurring with God is manifest to wit That God by his will goodnesse wisedome and power created all things 2. The second particular by which the forme and manner is set forth is this That God created all things himselfe without any instruments at all by his powerfull word and commandement This is expressed in the Text which saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God the three persons did but say of every thâ—ng Let it be and it was so And in the second Chapter Moses makes this manifest Ver. 4 5 6. where he professeth that God used no subordinate means no not so much as raine or moistening vapour or the hand of man in the creating of plants in the earth And Isa. 40. 12 13. the Prophet ascribes to God alone the framing and stretching out of the heavens and the earth without the counsell direction or ministery of any other therein For howsoever the creation was according to Gods eternall counsell and in the creation of man God is brought in to say Come let us make man as if hee did consult with others besides himselfe yet this is not to be understood of Gods consulting with any other but of the consulting of God with himselfe even the Father with the Son and the Spirit who were persons of the same essence with himselfe and were the same God after whose image man was made and had the same hand in the creating of him For so the words Let us make man in our owne image doe necessarily imply Yea as they all are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son as well as the Father and the Spirit as well as the Son and all are included in that name so it was the joynt and equall counsell and the purpose and saying of them all Come let us make man so that the Son and the Spirit are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joynt Creators and Workers with the Father not his instruments and the powerfull word of the creation comes equally from all three But as for Angels or other inferiour creatures it is against all reason yea against all piety and Gods glory to imagine or dreame that they are instruments used by God in the creation First all being is of him who is Jehovah the author of all being Now creation is the giving of being and God onely is Jehovah therefore creation is onely of him Secondly in every thing which was created there was something made of nothing even the substantiall form and the matter was disposed in an instant or moment Now this cannot be but by an infinite power and is an action of infinite vertue therefore no created instrument could concurre in any act of creation Thirdly if God could create Angels the first and chiefest of his creatures of nothing when there was none but himselfe nor any to be his instrument much more could he without instruments create inferiour creatures Lastly God proves himselfe to be the true God and none besides him by the act of creation Isa. 43. which proofe were defective if any creature had wrought with him in any part of the creation Thus the second particular is manifest 3. The third particular wherein the forme and manner doth consist is this That God created all things without any toile labour change or alteration in himselfe at all Hee was not changed from rest to
labour and motion nor from idlenesse to businesse nor from strength to faintnesse or wearinesse nor from perfect to more perfect neither was any good added to him by the creation For as Saint James saith though every good and perfect gift is from above and cometh downe from God the Father of lights yet with him there is no variablenesse or shadow of change Jam. 1. 17. And Isa. 40. 20. Hast thou not knowne saith the Prophet hast thou not heard that the everlasting God the Lord the Creator of the ends of the earth fainteth not neither is weary there is no searching of his wisdome he giveth power to the faint c. Yea it were against all reason to thinke that God could be weary or faint in the creation in which he gave not onely all strength but also being to all things And seeing in the creation God did nothing but what hee willed and purposed so to doe and then to doe when he purposed and as he had willed to doe and seeing hee was infinite and all sufficient and most blessed in himselfe from all eternity if creation could not adde any perfection to him or any glory it onely revealed his glory upon others and communicated his goodnesse to them without change in himselfe or addition to his essence If any object and say that God by creation became Lord and Possessour of all creatures which being good were pleasant to him and therefore something was added to him even Lordship Dominion and Delight I answer that God in himselfe and before his owne eyes had all things actually present to him from all eternity and as sole Lord did possesse them before they had any being in themselves and therefore the addition in the creation was not to him but to the things created to which hee gave being and when hee created things in time according to his eternall purpose he received nothing to himselfe but gave to all things their being and their goodnesse 4. The fourth particular wherein the forme and manner of creation doth consist is this That things were created and brought into perfect being without any delay at all even in a moment of time and that creation is not a successive forming of things by alteration and change which requires some tract of time but a making of them perfect in a moment and bringing of them at once into perfect being This is intimated in this Chapter where wee reade that Gods creating was but this Hee said Let things be and they were that is hee made them in a moment as it were by a word and so quickly and readily as a word is spoken To which adde the testimony of David Psal. 33. 9. God spake and the eâ—rth was made he commanded and it stood fast And Psal. 148. 5. where hee saith of the heavens and of the Heaven of heavens and the Sun Moon and Starres that God commanded and they were created And indeed this is manifest by reason drawne from the nature of creation which is a making of things out of nothing and giving a forme and being which was not even in things which were made of matter before created as wee see in the foure Elements and in things brought out of them there was something even the substantiall forme of them made immediately of nothing now between the being of something and nothing there is no medium or intermiddle state therefore every thing created was created in an instant though many in a day and divers kinds one after another and not altogether in the same moment The eight and last thing in the description is the end of the creation to wit Gods revealing himselfe and communicating his glory throughout all ages of the world and for ever This is confirmed divers waies in holy Scripture First by testimonies which affirme that for God and his glory all things were made that is for the revelation and communion of God and his glory Pro. 16. 4. God hath made all things for himselfe even the wicked for the day of wrath And Isa. 43. 7. I have called him for my glory And Ver 21. This people have I formed for my selfe they shall shew forth my praise And Rom. 11. 36. For of him and by him and to him are all things Secondly by testimonies which shew that in the event creation doth turne to Gods glory for the revealing of him to the comfort of his Saints as Psal. 8. 1. and 19. 1 2. where it is said that the beholding of the creation makes Gods Name excellent And the Heavens declare the glory of God and the Firmament sheweth his handy-worke For certainly that which in time proves to bee the end that God propounded as an end before all times for hee is infinite in wisdome and providence Thirdly the holy men of God moved by Gods Spirit exhort all people to praise God for his workes of creation and pray that they may apply them to that end as Psal. 145. 10. Let all thy workes praise thee O Lord. And Psal. 148. 5. Let them praise the Name of the Lord for hee commanded and they were created Thus much for the confirmation of the description and every point of doctrine therein contained I come to the use First this doctrine serves for direction and instruction divers waies in that it shewes God to bee the author of creation and creation to be his outward worke and all things to be made by him Hereby first it leads us in a ready way to come to the knowledge of Gods wisdome power goodnesse and such like excellent attributes even by directing us to behold God in them and to discerne his eternall power and Godhead that hee is not like the Idols and false gods of the Heathen but a God of eternity before all things and all times because hee is the Creatour of them all And that whatsoever excellency is in any creature it is in God above all measure And therefore when wee see the mighty masse of the world let us thinke how great is hee which made this of nothing When we see the glory of the Sun Moon and Starres and of the whole Heavens let us thinke how glorious is hee who made this glory When wee discerne the goodnesse sweetnesse power and vertue which is in things created let us conceive that all these are without measure in God and in all excellency Secondly by this consideration it teacheth us that God onely is the true Lord and Possessour of heaven and earth worthy to be honoured served and worshipped of all and to be sought unto by praier and that all thankes are to bee given to him for all good things that hee hath right and power to dispose all things at his pleasure to whom hee will and that wee ought not to murmure at his disposing neither hath any man right to any thing but by his gift and his permission Secondly this Doctrine serves for confutation 1. Of Philosophers who held that the World was not
created in time but was from eternity or that it was created of a matter which was uncreated and had a being before the creation even without beginning 2. Of those doting Jewes and others who held that the inferiour visible world was created by the ministerie of Angels 3. Of Heretikes who denied God the Father of Christ preached in the Gospel to be the Creatour of the World and feigned another God Creatour inferiour to him 4. Of the Papists who teach that there be other Creatours besides God even that every Masse-Priest can create of Bread and Wine the true bodie and bloud of the Lord Christ our Creatour and Redeemer yea that same body which is already which was made of a woman borne â—nd crucified and is glorified at Gods right hand in heaven a strange contradiction and horrible blasphemy which God abâ—orres as a thing impossible For nothing can be made that which it is already nor receive that being which it hath before-hand 5. Of Atheists and Mockers who deny God and scoffe at the last resurrection and at the ending of this World in the last day all which are manifestly proved by the creation Lastly of all Idolaters who esteem and worship that for God their Creatour which is but the image of a creature and in nature and forme far inferiour to the least creature formed by God Thirdly it serves for reprehension and just reproofe First of them who thinke that God can be worshipped and pleased by mens giving of outward things to him immediately for his owne use as gold silver meat drinke clothes and curious ornaments all which God rejecteth as things unusefull for him upon this very ground and for this reason because hee created the whole World and all things therein are his owne already Psal. 50. and Act. 17. 25. Secondly of them who fret and grudge and too much repine and grieve for the overthrow and destruction of Kingdomes Countries Nations Cities Men or Beasts which God at his pleasure and in his justice doth destroy for mens sins and over-turne withall their glory and being Who is he that in such a case dare mutter against God For hee may doe with his owne what he pleaseth if they offend him he may destroy them and magnifie his justice and glorifie his power in their destruction and he can repaire them at his pleasure Lastly here is for all that trust in God love and serve him plentifull matter of comfort against poverty and all calamities and persecuting enemies No poverty ought to pinch or vexe them for God their portion is more worth then all the world all riches and other things are but the worke of his hands and he can give them when hee will and will give what hee in his wisedome knowes to be necessary and profitable All strength is of him and he can weaken all enemies in a moment so that if he be for us none can stand against us hee can raise sweet out of bitternesse Thus much for creation in generall CHAP. II. Of the creature in generall Names of the creature expounded to shew their nature Instructions concerning the creatures Five Uses made thereof BEfore I passe to the speciall acts or branches of Creation I hold it fit to insist upon the creature in generall which comprehends under it every speciall kind of thing created by any act of creation This History of the Creation though not in any one word yet in one sentence doth expresse the creature in generall that is the whole frame and collection of all things created Chapt. 2. 1. in these words Thus were the heavens and the earth finished and all the host of them or all their furniture that is whatsoever is in them rightly ordered and disposed like an Army well marshalled so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie And other Scriptures both in the Old and New Testament doe oftentimes in one word propound to us the generall consideration of all joyntly together I will therefore first speake of the creature in generall as it comprehends in it the heavens and the earth and all things in them and that in such words and phrases as Gods Spirit in this and other Scriptures is pleased to use for our instruction and for the help and illumination of our weake understandings And in this generall description I will first consider the words and phrases by which the creature in generall is called and will shew what they doe import in their signification Secondly I will from thence and other Scriptures note such instructions as may direct us to the knowledge of the creature in generall And lastly will make some use and application fit and convenient The first name by which the creature in generall is called in the Old Testament is the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an universality or perfect comprehension of all things By this name the whole universality of things created is called Pro. 16. 4. where it is said that the Lord hath made all things for himselfe not so much as the wicked man is excepted who is made for the day of evill Also Isa. 44. 24. the Lord saith I am Jehovah that maketh all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answerable to this are the Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Greeke Philosophers to signifie the whole universall world or the universality of all things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly used in the New Testament where there is mention made of the creation and the creature in generall as John 1. 3. By him were all things made And Rom. 11. ult Of him and by him and for him are all things And Colos. 1. 16. and Revel 4. 11. But yet as the Apostle 1 Cor. 15. 27. speaking of Gods putting all things in subjection under Christ saith that hee must be excepted who hath put all things under him so here though the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe signifie an universality and comprehension of all things yet it is manifest by the word joyned with them that God the Creatour who is said to make and create them is excepted and all other things besides him are included Another name by which the Spirit calls the universality of creatures is the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is alwaies used by Septuagints in their translation of the Old Testament to expresse it By this name the creature in generall is called Heb. 1. 2. and 11. 3. where it is said that God by his Son made the worlds and that the worlds were framed by the word of God And in the Syriack and Hebrew translations the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to their originall and true notation they all doe signifie not onely an eternall duration and continuance from the first
the Scriptures plainly testifie that God founded the world in wisdome Prov. 3. 19. that in wisdome hee hath made all things Psal. 104. 24. and that wisdome had an hand in ordering all things Prov. 8. Therefore the creation of the World was in perfect beauty and comelinesse 3. The third thing which we learne from these names is That the deformity of the world the enmity of creatures the corruption of man and the confusion of things created were not in the world nor in the creatures thereof at the first neither are they Gods handy-worke nor things by him created for the world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beautifull frame And the Scriptures call the worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of being and continuance not things deformed corrupt and perishing This also the Scriptures shew Gen. 3. that the earth was cursed for mans sake and mans sinne came from himselfe and the Serpent And Deut. 28. 23. and Levit. 26. God himselfe in the Law professeth that for disobedience and sin of rebellious people hee doth make their heaven over them as brasse and their earth as iron And Eccl. 7. 29. it is said that God made man upright but they have sought out many inventions I might here also observe from the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the world was also made in a beautifull and pleasant season even the pleasant time of the Spring in all probability but I love not to build opinions on such weake foundations And from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies long lasting ages I might observe the ages of the world and discusse the question about the ages and years from the creation but they may more seasonably be touched hereafter when we come to speake of the particular branches of the creation Now I come to the Use of these considerations First they serve to make the thoughts and conceits of Atheists and carnall Philosophers hatefull to us to wit that the world is eternall and had no beginning neither shall have end For here wee see that all things universally were created of nothing and are creatures formed by God It is a point of faith above all naturall reason to understand that the worlds were made of nothing as the Apostle shewes Heb. 11. 3. And that was it which made Aristotle and other witty and learned Philosophers led by reason doubt of the creation of the world Beside when they observed the stability of the heavens and heavenly host and their beautifull order and incorruptible being this did further them in this conceipt and made them thinke there should be no end of it But Gods Word teacheth the contrary and sheweth that all things were created and made out of nothing except only God himselfe and though they were made perfect and good fit to flourish for ever and some of them have still a great remnant of that glory and perfection as the heavens which change little in many ages yet by mans sin they are corrupted and made changeable and so much more by how much more neere they come to man And this the Philosophers felt and perceived insomuch that many of them did acknowledge the creation and the end of the world and even Aristotle himselfe though he could not conceive that the world should be made of nothing by the course of nature yet hee did acknowledge God the Father Maker and Preserver of it and so likewise shall all be confounded who are not settled in this truth Therefore let us looke up to God and beleeve his Word and hate all blind conceipts of worldly wise men and see and behold in the most rationall and wise naturall men denying this truth of the worlds creation that the wisdome of the world is foolishnesse and the imaginations of the flesh enmity against God Secondly this consideration of creation and beginning of all the world serves to make us more admire Gods eternity and to ravish us with the consideration of it If there could be a man found on earth who had lived ever since the time of Christ or since the daies of Adam or Noah wee would highly esteem him and seeke to him from the uttermost parts of the earth as the Queen of Sheba did to Solomon But behold all this world is but of short continuance created of God not many thousands of yeares ago God is before it even from all eternity And this world shall perish but he endureth for ever Psal. 102. And therefore if wee wonder at the long lasting heavens and the surely founded earth how much more ought we to admire the eternitie of God the ancient of daies before all daies and times and without beginning or end Thirdly though this world be beautifull by reason of some reliques of perfection and beauty remaining from the creation yet seeing it had a beginning and is corrupted by sin and hastens towards an end let us not set our hearts on it or any worldly thing but looke up to God and have our hope and our affections firmly set on him whose beauties of holinesse shall not fade as the fashion of this world doth but his glory endureth for ever Fourthly we may here see that the world was created for us for our use not for any need which God had of it for God was infinitely blessed in himselfe without it from all eternity and certainly in that God did not create it and time with it many thousands of yeares before he did this is a strong evidence that God is all-sufficient in himselfe and hath for himselfe no need of any creature Lastly it serves to make us hate sin as the Divels poyson and turne from it and be affraid to communicate with it as wee doe with things created by God because it is not of Gods forming but is the corruption of mans nature poysoned and defaced and all enmity which is among the creatures vexing and destroying one another came in by sin and all the pleasure which men take therein is corrupt sinfull and against pure nature Wherefore let us ascribe all deformity disorder and discord in the world to mans sin as the proper cause thereof CHAP. III. Of Creation immediate and mediate The Hebrew words expounded Sundry Doctrines proposed and made usefull Some questions discussed 1. Of the time of the yeare wherein the world was created 2. Of the number of the yeares since this was Of the highest heavens 5. points proposed THe creation and creature in generall being described out of these words and the rest of the history of the creation in this and the next Chapter I proceed to the severall parts and speciall branches of the creation which I will unfold in that order in which they are here laid downe and will describe the severall kinds of creatures which God created together with the state and condition wherein God created them The worke of creation considered in generall comprehends in it two speciall branches as I have noted
before The first is simple absolute and immediate creation which is a giving of the first being to things simply and absolutely out of nothing when there is no matter at all to worke upon The second is a mediate and secondary creation which is a giving of the first being to things out of a rude unfit and undisposed matter and that instantly without any precedent altering or disposing of the matter of which they are made Each of these consists of two subordinate branches First absolute creation is either a making of things perfect out of nothing or a making of things imperfect out of nothing Both these parts or branches are here laid downe in this first verse Of them therefore I purpose to speake out of these words and for the better performance thereof I will sift the words particularly in the first place and so will come to the Doctrines And for the generall meaning of the words I have thus far laid it open That the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bereshith signifies the time of the creation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara signifies properly creating of things out of nothing or out of a rude matter fit for nothing and uncapable of any essentiall forme The word Elohim intimates the Trinity of persons in the unity of essence The word Heaven is to be taken for the Heaven of heavens or the highest heavens And by the Earth is meant the rude matter out of which God framed the whole inferiour visible world I now come to sift the words more particularly so as that they may give light to this first speciall branch of creation and to the two particular parts thereof The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bereshith which is here translated in the beginning may admit a threefold exposition First if we take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as sometimes it signifies in Scripture for the chiefe or principall or for the first fruits which were the first and chiefest of every thing then this word may signifie either as the Hebrew Rabbins expound it Bereshith in or for the chiefe that is for Israels sake who were the chiefe of the Nations and choice people of God God created the heavens and the earth and in them God laid the foundation of all things created Or else Bereshith in the first fruits that is in Christ who is the chiefe and the first fruits of all and for the elects sake in him God created the heavens and the earth as some Christians have expounded it But if we take the word Reshith as it is commonly taken in the Scripture for the first beginning of a thing or the first part of the being of it or the first part and moment of time wherein a thing comes to have being then may this word Bereshith signifie the first part of time wherein things created came to have being or the first part of creation and this may bee the meaning that in the first part of time or in the first part of the creation God created the heavens and the earth and the creation of them was the first act of creation This as it is the exposition most commonly held and generally received so I take it to be the best and fittest and that which the Spirit of God chiefly intended in this place for though it is true that God created all things in Christ and for his sake and his elects sake especially yet here it stands with more reason and is more agreeable to the scope of the place to thinke that the first part of time or of the creation is meant For first it is manifest as shall appeare hereafter that here Moses doth not speake generally of the creation of all particulars which are after named in the Chapter Neither doth he by the heaven the earth understand the whole world all the particulars therein contained but by Heaven is here meant the highest heaven and by Earth is meant the rude masse out of which God framed the inferiour visible world Now they onely were not created for Christs sake but all other things also and they onely were created in the first part or moment of time and in the first beginning of the creation therefore it stands with better reason to expound these words in the beginning for the first beginning of time or the first part of the creation which is the subject of this holy History then to understand it of Christ that in him and for him the heavens and rude earth was created and for his elects sake for whose use all other creatures also were created Secondly the Scriptures themselves doe in other places which handle the same matter expound this word for the first beginning of time or the first part and moment of creation as Psal. 102. 26. where David speaking of the first foundation of the heavens and the earth saith They were founded of old that is in the first time for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth which hee there useth in stead of this word Bereshith and which is translated by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning Heb. 1. 10. and therefore it is manifest that here this word notes unto us the time when this first act of creation was performed namely the beginning or first part of time Some who held that the highest heavens and the first rude masse of the earth were created from all eternity and had their being long before the first beginning of time doe here take this word Bereshith to signifie from all eternity and doe thinke that so it may be translated from eternity God created the heavens and earth And to this purpose they bring an example where the words in the beginning signifie from all eternity to wit Joh. 1. 1. where it is said In the beginning was the Word that is from all eternity But this exposition may easily be confuted by other Scriptures for Exod. 20. 11. God himselfe affirmeth that in six daies he made heaven and earth and all other creatures and therefore the heavens were not created from all eternity but in the beginning in the first day of the creation As for the words of the Evangelist they may easily be answered for indeed they doe not properly signifie eternity but the first moment of time in which God began to give being to his creatures And yet take these words in the beginning joyntly together with other words which immediately follow in the same sentence and they necessarily imply and prove that the Word was eternall and from all eternity coeternall with God the Father For hee who was already and had a being with God and was God and made all things in the beginning must needs be from all eternity and before the first moment of time in which he was not made nor created but was that is had a being already yea was coeternall to the Father Therefore these words in the beginning as the
holy Ghost Elohim three persons in one God Thirdly the time and order of it in the beginning Bereshith it was the first act performed in the first moment of time The fourth is the object or effect to wit the things created the heaven and the earth The heaven is the object and effect of the first particular branch the earth is the effect of the second These foure things considered both joyntly together and severally by themselves doe afford unto us divers profitable instructions and divers questions to be discussed worthy of our consideration First the matter and substance of this act is a simple and absolute producing of reall and substantiall things out of nothing yea creatures which of all others were most perfect and glorious to wit the highest heavens and the glorious Angels the eternall Spirits which were made and placed there to stand in the sight and presence of God Now this offers to our consideration an excellent meditation of Gods infinite power and omnipotencie shewing it selfe most cleerly in this first act of creation for in that God contrary to the course of all other the most cunning Artificers did immediately and absolutely of himselfe and by himselfe alone create and make out of nothing in the first beginning the most perfect creatures of all even the highest heavens and the glorious Angels and eternall Spirits and so the first act of creation was the most perfect and complete act of all This teacheth us that God is of himselfe infinite omnipotent and all sufficient in power and in wisdome able to doe all things and to performe and bring to passe by his owne mighty hand instantly without any help counsell or advice of any other the greatest and most perfect and glorious workes which can be done named or imagined in heaven and earth Wee find by experience and reason that all Artificers before they have in and of themselves skill and power sufficient to bring to passe the workes which belong to their art doe first practise by the direction of others in smaller matters and by use and practice grow more skilfull and so proceed to greater and more perfect workes and because the most cunning and exquisite workmen in the world are limited in their power and skill to one thing at once neither can their minds intend nor their understandings conceive nor their hands performe all things at once which are required for the performance of a perfect worke therefore in every such worke they proceed by time leasure and degrees first laying a foundation of matter secondly forming and framing of every severall part thirdly fitly composing of all parts together in one and so bringing the worke to consummation and perfection And so God must have done in the creation if hee had not been infinite in power and all-sufficient If his wisdome and power had been limited he must have begun with smaller workes and ascended by degrees and in every worke hee must first have either borrowed matter from others or made it himselfe for to worke upon Secondly he must have fitted the matter to receive a fit forme Thirdly he must have introduced the forme into every part and have composed all together into one perfect creature But we see all was contrary he performed the greatest and most perfect worke at the first even the most glorious heavens and the eternall Spirits which are durable and abide for ever therein he set up his glorious throne and made an habitation for his blessed Saints and Angels He shewed that he was all-sufficient in himselfe for the greatest worke because he did performe it of himselfe before there was any but himselfe and no creature made to help him He did not by degrees get his skill but at the first shewed the best worke and performed it in an instant And therefore in this first act of creation we may see as in a cleere glasse the infinite wisdome and omnipotencie of God This truth is also strongly confirmed by firme proofes from other Scriptures as Job 37. 23. Elihu that wise unreproved friend of God full of the Spirit doth from this very ground namely the wonderfull creation of the heavens and other things conclude the omnipotencie and infinite wisdome of God that he is Shaddai the Almighty All-sufficient that he is excellent in power and judgement and that we cannot find him out by reason of his incomprehensible wisdome and power So also Job 38. 1. and 40. 2. God himselfe doth from the creation of the heavens and the Angels full of glory and shouting for joy and from his making and ordering of all things most wisely prove that hee himselfe the Creatour is Almighty one who cannot be instructed nor reproved and against whom none can contend And Job himselfe Job 42. 2. upon the same ground and consideration is moved to confesse that he knowes God to be able to doe every thing and that he is infinite in wisdome and knowledge that no thought can be withholden from him and that the things of God are too wonderfull for him to know The Prophet David also Psal. 8. 1 2. from the consideration of Gods glory which he hath set above the visible heavens in the highest heavens and from the excellent nature of the Angels weighed with himselfe doth break out into an admiration of Gods excellent greatnesse thereby made knowne and wonders that hee so mighty a one should regard poore man at all who though the chiefe of visible creatures is but a worme and as nothing before God Lord saith he how excellent is thy Name in all the world who hast set thy glory above the heavens When I consider the heavens the worke of thy fingers I say Lord what is man that thou art mindfull of him or the son of man that thou visitest him And Psal. 19. 1. The heavens saith he declare the glory of God that is the glorious attributes of his omnipotencie and infinite wisdome And most fully and plainly doth the Apostle Paul speak to this purpose in a few words Rom. 1. 20. saying that the invisible things of God even his eternall power and Godhead from the creation are cleerly seen being understood by the things which are made The consideration of which truth serves first to incite us and also direct us to make a right and profitable use of Gods first act of creation by putting us in mind that it is not enough for us in reading the history of it to think of it only as of some great work and to content our selves with the bare and naked understanding and remembrance of the glorious heavens and Angels thereby created and made but that we all ought by meditating upon the excellency and absolute perfection of that first worke above the rest which followed to be lifted up unto that further meditation of the omnipotencie and infinite wisdome of God and of his power and ability to doe all things and to bring into perfect being any most excellent worke at
nothing is said to be performed in the beginning that is in the first part or moment of time Hence some profitable Doctrines arise and here some questions offer themselves to be discussed First we here are taught That the whole world and all things therein even the highest and most durable heavens and the first matter of the visible world had a beginning and were not from all eternity as some Heathen Philosophers imagined This Doctrine as it is plainly affirmed in this Text which alone is proofe sufficient so other Scriptures doe aboundantly prove and confirme it John 17. 24. our Saviour saith that God the Father loved him before the foundation of the world Ephes. 1. 4. the Apostle saith that God hath chosen us in Christ before the foundation of the world And 1 Pet. 1. 20. it is said that Christ was ordained before the foundation of the world And Prov. 8. 23. the Wisdome of God saith I was set up from everlasting before the earth was or ever the heavens were prepared These and such other Scriptures which mention things before the first beginning and foundation of the world doe most evidently shew that neither the world nor any part thereof was from eternity but with time and in time began And if this be not sufficient to satisfie Atheists who refuse to beleeve God or his Word naturall reason it selfe is able to prove it against them by their owne Principles which they grant First they acknowledge that whatsoever is corruptible or mutable by nature must needs have a beginning and cannot be eternall Now it is manifest that the whole world and all things therein are by nature corruptible and changeable and whatsoever therein is constant unchangeable and incorruptible it is so not by any naturall power in it selfe but of the free grace of God in Christ. The Angels the most glorious creatures and the spirits and soules of men which are created of nothing they are changeable by nature as appeares by the fall of the Divell and mans fall and corruption and therefore it is said that hee charged his Angels with folly to wit them that did fall and to the rest which stand he added light even supernaturall light of his sanctifying Spirit Job 5. And although the wisest of the Heathen Philosophers did gather from the constant course of the visible heavens and the starres that the heavens were incorruptible and unchangeable yet experience hath taught the contrary and it is found by long observation of Astronomers that there are many fixed starres and strange comets or blazing starres generated in the heavens farre above the Moon which appeare for a time and after doe vanish away as the late blazing starre in Anno 1618. was found to be by certaine demonstration But for the inferiour Elements under heaven and the creatures therein every eye sees them to be in daily change and alteration and to have no constancie in them Therefore the world is not from all eternity Secondly that which is eternall hath no cause subsisting before it nor any superiour to over-rule order and dispose it but is absolute of it selfe And that which hath such a preceding and superiour cause authour and disposer must needs have and receive a beginning from another Now such is the world and all things therein the world and the whole course of it is over-ruled and disposed by God as every eye may see For whereas it is the nature of Summer to be hot when the Sunne which is the fountain and cause of light and heat is most present with us God at his pleasure for the sins of men doth turne our Summers heats into cold Winter stormes and doth drown our Harvests with immoderate raine in the midst of the dry scorching dog-daies as we have found of late yeares So hee makes fruitfull lands barren when they are best tilled and the barren wildernesse hee turnes into a fruitfull field and the desart into springs of water Also daily experience doth teach us that things which naturally serve for health are sometimes turned to poyson that which enricheth one doth impoverish another and that which hurteth one doth help another All which shew that God over-rules the world and that all things are under his hand and he is the supreme cause and disposer of all Yea if we observe all parts of the world we shall see that the earth and the sea are ruled much by the heavens and the heavens are moved by some superiour power Therefore the world is not eternall without cause or beginning These and such arguments and experiments convinced the Heathen Philosophers and Poets and forced them to confesse that the world was not eternall but made in the beginning of time as appeares in Hermes Trismegistos Pythagoras Plato Orpheus Sophocles Homer and others And even Aristotle himselfe though he affirmed stiffely the worlds eternity and did oppose the fictions of Plato and others concerning the making of the world of a matter which was before existing and without beginning yet at length he was forced to confesse and doth in divers of his bookes that God is the authour and preserver of the whole universall world as appeares lib. de mundo lib. 2. de gener corr This admonisheth us not to set our hearts on the world nor content our soules with such things as are therein but to looke up higher to a better portion if we desire full satisfaction and true contentment and felicity indeed He that builds on a foundation which of it selfe may faile and needs a supporter it selfe he can never dwell safely and securely but in continuall feare that his house will fall on his head neither can he sleep in peace till he hath laid a deeper and surer foundation under that Now here we see the world is a moveable foundation it was not from eternity but had a beginning and the being of it hangs on an higher cause even God And therefore let us not set our hearts on the world nor make it our portion but looke up to God and set our affections on him and seeke to him to be our portion for he onely can fill our soules and he is and hath been and shall be for ever the same and in him is no variablenesse nor shadow of turning Secondly this truth serves to arme us against all temptations of Sathan and all cunning sophistications of Atheists which tend to shake our faith in this point of the worlds beginning and to make us thinke that the world hath been from all eternity we have here a sure foundation from Gods infallible Word and strong reasons also to confirme our hearts in this doctrine and therefore let no cavills of opposers trouble our hearts Yea that we may more cleerly see and more firmly beleeve this truth without doubting I will briefly shew the weaknesse of the best arguments which are brought to the contrary and so will remove those clouds and mists out of the way
creatures with him so that in the next moneth there was food for him the creatures and birds and beasts began to breed and multiply in the earth Now that could not be in September and October when the fruits and herbes begin to decay and wither Certainly Noah turned not out the creatures against Winter to seek food from the earth that was no time to breed aboundantly It is March wherein the earth begins to bring forth and April the second moneth is that wherein the creatures comming out of the Arke might find grasse herbes and other food and Noah might sow and plant against Summer and Harvest Therefore undoubtedly March is the first moneth from the creation Secondly they prove it from Exod. 12. 2. where God recalls the Israelites from the Egyptian observation to the old beginning of the yeare from the creation and to account Abib or March the first moneth as the Text sheweth Thirdly the Spring time is every way fittest for the beginning of the world and of the naturall yeare then things begin to flourish in all the earth as they did in the creation then is the aire most temperate and healthfull for the bodies of men as it was in the creation then day and night are equall in all the world and the daies begin to grow longer then the night in the country of Eden and Babylonia which was the place of Paradise where Adam was created But in September daies begin to shorten and all herbes to wither and fruits to fall from the trees Therefore March is the fittest moneth for the time of the creation Fourthly the Caldeans Persians and all cunning Astronomers did by their art and skill discerne and by tradition from the first fathers were taught that March was the first moneth of the year and that in the Spring time the world was created To these let me adde one Argument more drawne from the incarnation and passion of Christ For it is most likely that the moneth in which God appointed Christ to be incarnate by conception in the wombe of the Virgin and also to suffer for the worlds redemption was the moneth and season of the yeare in which the world was created For so the time in which God sent forth his Son made of a woman and made under the Law and to redeem them that were under the Law comes to be the fulnesse of time as the Apostle calls it Galat. 4. 4. Now this was the moneth of March for Christ being borne on the shortest day of the yeare as Saint Austen and the Ancients who lived within a few ages after Christ by tradition had learned and did teach must needs be conceived in March nine moneths before in the Vernall equinoctiall And in the same moneth hee suffered for our redemption and rising from death triumphed over death the Divell and all the powers of darknesse even at the time of the Passover as the Gospel testifieth which feast was kept in the first moneth Abib Exod. 12. 2. and 13. 4. that is in March as all confesse And so we see Gods performing of his promise in the fulnesse of time was his keeping of his word to a day giving Christ to be conceived in the very day of the yeare wherein he was promised to our first parents and to suffer for Adams sinne in the same day of the weeke and of the moneth in which Adam was made and marr'd by sin as some of the learned Fathers have observed Even as he delivered Israel out of Egypt at the end of 430. yeares on the selfe same day when the terme of yeares was accomplished Exod. 12. 41. Therefore I conceive that the time of the creation and of the fall of our first Parents and of the first promise of Christ was in the same first moneth in which he was conceived and also perfected mans redemption that is in Abib the moneth of March and so he was sent forth in fulnesse of time as the Apostle saith The second question which ariseth from the word Beginning is about the number of yeares which have been since the creation For if there was a beginning of things in which the world was created as the Text here sheweth then there must be a certaine number of yeares since that beginning which number if we can find out and prove from Scripture it will much confirme us in the truth of the creation and of the whole History of Gods Word Now about this number of years there is much difference among the learned but the best computation is that which is grounded on those testimonies of Scripture which doe most excellently chaine together the holy Chronicle and by that computation the world was created 3960. yeares before the death of Christ and the day of Adams fall being upon the sixth day of the weeke even towards the evening of the same day wherein he was created was that day 3960. yeares before the day of Christs death which also was on the sixth day of the weeke in the same moneth of the yeare To confirme us in this truth wee have most excellent testimonies of Scripture First the age of Adam when he begat Seth counted together with the ages of the succeeding fathers before the birth of their succeeding sons make up in all unto the birth of Noah from Adams creation 1056. years Gen. 5. and from Noahs birth to the Floud is 600. yeares that is in all 1656. yeares from the Creation to the Floud Arphaxad the son of Shem borne two yeares after the Floud Gen. 11. 10. his birth as the ages of the Fathers from him to Terah there reckoned doe shew was before Terah's death 425. yeares Now the two yeares between his birth and the Floud together with the said number of 425. being added to the yeares before the Floud make up from the creation to the death of Terah 2083. yeares Immediately after Terah's death God called Abraham and removed him out of Charan into the land of Canaan but gave him no inheritance therein but onely promised to give it to him and his seed for a possession Act. 7. 4 5. and that in his seed all the families of the earth should be blessed Gen. 12. 1 2 3. and this promise was 430. yeares before the Law was given by Moses Galat. 3. 17. which was immediately after the departure of Israel out of Egypt that is the fiftieth day after when they and their fathers from Abrahams first peregrination in Canaan had sojourned 430. years Exod. 12. 40. And from Israels coming out of Egypt to the building of the Temple in the fourth yeare of Solomons reigne is 480. yeares 1 Kin 6. 1. from thence to the death of Solomon is 36. yeares Then Israel departed from Judah and continued 390. yeares in their iniquities Ezech. 4. 1 2. to the destruction of Jerusalem and burning of the Temple 19. yeares after the beginning of the 70. yeares captivity from the end of which captivity to Christs
death is seventy sevens of yeares Daniel 9. that is 490. yeares all which make 3960. yeares from the creation Now from Christs death which was in the 33. yeare of his age or 33. after his birth it is in this present yeare 1623. the full number of 1590. yeares which being added to 3960. before Christs death make from the creation 5550. yeares Now this computation of yeares together with the clearing of the former question may serve First to discover unto us divers waies the admirable providence of God in that he doth so order all things that the time of the incarnation of Christ the second Adam should fall in the same moneth with the creation of the first Adam and the day of redemption from sinne and death should be the same day of the week and of the moneth with the day of Adams falling into sin and bringing all mankind into bondage to hell and death And that in the holy Scriptures which were written by holy men of God in severall ages the true computation of times and yeares should be put upon record and reserved and kept safe through all ages untill this day in the midst of so many dangers and among so many alterations and changes which have happened in the world Surely he who is so provident in ordering the circumstance of times and preserving the records of them even his holy Oracles when the Nation of Jewes to whom they were committed in trust is cast off and scattered over all the earth will much more keep his promises and fulfill all prophecies and predictions every one in the set time and season which he hath appointed Secondly this exact record of times and of the very moneth of the creation and of the redemption serves to confirme us in the verity and truth of those things which are written concerning the beginning and creation of the world and the redemption of mankind by Jesus Christ comming in the exact fulnesse of time to redeem the world according to Gods promises when severall witnesses or writers who never conferred nor consulted one with another doe agree in their relations not only in the maine matters but in the circumstances of time also no man can have any least pretence or colour of doubting And thus doe the writers of the holy Scriptures who lived in severall ages they exactly agree in the histories of creation and redemption even to the circumstances of times the very daies and moneths wherein they were performed And therefore let us firmly beleeve them and rest on the truth of them for we have sure grounds of beleeving but not any pretence or colour of doubting Thirdly hereby it is made manifest that the world being created in time and onely so long ago as is before shewed was made onely for us and for our benefit who live under time and not for the eternall God to adde any good or any blessednesse to him who was all-sufficient and most blessed in himselfe from all eternity and both could and would have made the world millions of yeares before if it might have been profitable to himselfe Wherefore let us hereby be stirred up to use the world as a gift and as talents given to us by God to be well imployed and study to honour him by all worldly things created Fourthly hereby we may justly be moved to admire the eternity of God when we see the whole time of the world to be but 5550. yeares which are before him but as 5. daies and an halfe For a thousand yeares with him are but as one day 2 Pet. 3. 8. Wherefore as holy David when hee compared Gods eternity with the temporary being of the heavens and the earth and their inclining to decay and changes like a vesture and wearing garment did admire Gods infinite and eternall Majesty So let us all be after the same manner affected with reverence of God and admiration of his eternity when we compare the ages of the world even the longest of them the thousands of yeares since the creation to be but as so many daies with the Lord who liveth and abideth the same for ever The fourth thing in this Text is the object and effect of Gods first worke of creation to wit the heavens and the earth First the Heavens come to be considered together with the creatures here comprehended under that name and that these things may more plainly appeare to our understanding we must first search and sift out the true sense and signification of the word Heaven in this Text and then come to the instructions which doe thence naturally arise The name by which it hath pleased the Spirit of God in this place to call the Heavens is in the Originall Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shamajim concerning the signification and Etymologie whereof the learned much differ among themselves Some make it a compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth there and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth waters because above in the aire which is the lowest and nearest heaven and in the clouds water is engendered and in showres distills from thence Some compound it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is fire and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters because the heavens seem to be made of both the Sun Moon and Starres resemble fire and the rest of the heavens resemble calme and still waters Some derive this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies astonishment because if a man doe stedfastly behold and consider either the glory or the wonderfull height and compasse of the heavens they are things which will dazle his eyes and make his heart astonished But the best derivation of the word which is grounded upon the best reasons is that which some late Writers have observed to wit that it is derived of the simple Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth there and is never used but when we speake of being in a place which is remote and distant from us For as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the place present so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies a place remote and distant from us and the being of things there in that place Now the heavens are the utmost and most remote place from the earth which is set in the middle and about the center of the round world and upon which men doe live in this world Therefore this derivation doth agree very aptly to the heavens Secondly of a place which is most excellent wee are wont to say There there is the best being and in a kind of vehement and affectionate speech we use to double the word And heaven is the most excellent place and therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of the duall number and signifies as much as There there or there double is most fitly derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there Thirdly the heavens are divided most properly into two heavens
the highest heavens which is invisible and the visible or lower heaven which also consists of two parts the starry and the airie heavens And all these are divided into two equall parts to all men living on earth The one is that which wee see in our Hemisphere and within our Horizon from East to West and from North to South above the earth The other halfe is that which is hid from us by the earth and is seen by the Antipodes that is them who dwell on the other side of the earth directly opposite to us and both these parts of the heavens are equally remote and distant from the earth Moreover the heavens doe move about two Poles the North and South Pole and therefore in many respects the name of the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most fitly derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought into the forme of the duall number Fourthly this derivation of the name and the signification of it doth fitly agree to all things which are called by the name Heaven and is verified in them all even the highest heaven the starry heaven and the superiour regions of the aire for they are all remote and distant from the earth and are divided every one into two equall Hemispheres equally distant from the earth But in the highest heaven there is neither fire nor water nor any mutable Element and therefore the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot agree to it at all And as for the superiour regions of the aire they are not so glorious nor so high as to astonish us and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot agree to them wherefore the last is the best derivation The next thing after the derivation of the word is the diversitie of significations which we are to note in the next place and withall to shew in what sense it is here used in the Text. First this word is used in a large sense for that whole space from the upper face of the earth and the sea to the utmost height of the highest heavens which comprehends in it the highest the starry and the airie heavens thus the word Heaven is to be understood Gen. 2. 1. and in all other places where the Spirit of God comprehends the whole world under these two words The heavens and the earth Secondly it is used to signifie more specially either the highest heaven as Deut. 26. 15. Looke downe from heaven the habitation of thy holinesse which Saint Paul calls the third heaven 2 Corin. 12. 2. Or the starry heaven as Gen. 22. I will multiply thy seed as the starres of heaven and Psal. 19. 6. Or the airie regions wherein birds flie as Gen. 1. 26. where mention is made of the foules of heaven Thirdly the word Heavens by a Metonymie of the cause for the effect and of the subject is used in Scripture to signifie foure things First God the possessour of the heavens whose glorious Majestie doth dwell in the highest heaven as Dan. 4. 26. where the heavens are said to reigne that is the God of heaven And Luk. 15. 18. I have sinned against heaven and Matth. 21. 25. Was the baptisme of John from heaven or of men Secondly the Angels and blessed Spirits which dwell in the highest heaven as Job 15. 15. The heavens are not cleane in his sight and Psal. 89. 6. and 69. 35. where the heavens are said to praise God that is the Angels and Saints Thirdly the Church militant which is a congregation of people written in heaven begotten from above of heavenly seed and whose hope reward and triumph is in heaven as Dan. 8. 10. the armies of the faithfull are called the host of heaven And so in the Prophets and the Revelation Heaven signifies the true holy Church and the Earth signifies earthly men of the world Fourthly the clouds in the aire and in the face of heaven as Levit. 26. 19. I will make your heaven as iron that is the clouds insomuch that they shall yeeld no raine Now here in this Text is meant as I have before touched the highest heaven as it is distinct from the rude masse without forme which is here called Earth which was the common matter of the starry and airie heavens and of all the visible world as appeares in the next Verses And under this name here the Angels who were the host and inhabitants of the highest heavens are comprehended For as the word Jerusalem is often used in the Prophets to signifie the people and inhabitants together with the citie and place so here the word Heaven signifies not the bare place and body of the highest heaven but the place with all the host and inhabitants of it the Angels As for the visible starry heavens which are the light of the inferiour world and the airie heaven called the firmament they can in no case be here understood for they were made out of the rude masse without forme called Earth and opposed to heaven in my Text. From the word thus expounded I come to the instructions For whereas some doubt whether there be any heaven besides the visible starry heaven where those heavens are and whether they were created this Text doth cleare the doubt and sheweth that there is an heaven which farre exceeds the heavens which are seen in all glory and excellency For here Moses speakes of an heaven created in the beginning with or before the common masse out of which the Sunne Moone and Starres and all the visâ—ble heavens and world were made Yea in that this heaven was created out of nothing and had not a being given it out of the rude masse without forme out of which God made all the visible world as the Text here saith this doth imply that they have a more excellent being of another kind farre better then all that is seen and above and without the compasse of the visible heavens so that hence these Doctrines arise 1. That there are such heavens 2. That this heaven is not God but a place created by God 3. That it is above the visible heavens 4. That it is most large and ample and yet not infinite nor every where as God is 5. That it is a place most excellent and glorious free from corruption excelling and exceeding the naturall knowledge reach and apprehension of men First we here learne That besides the visible starry heavens which were made out of the first rude deformed earth there are heavens created out of nothing in the first beginning of the creation And this is confirmed by those Scriptures which speak expresly of the Heaven of heavens that is an heaven besides these visible heavens as Deut. 10. 14. 1 Kings 8. 27. Psal. 68. 33. and 115. 16. Also by those Scriptures which mention an heaven in which Gods glorious Majesty is said to dwell and the holy Angels which cannot be
the starry visible heavens as Deut. 26. 15. 1 Kings 8. 30. and Mat. 18. 10. Yea the hoâ—y Apostle puts all out of doubt 2 Cor. 12. 2. where he calls this the third heaven That this highest heaven is not God but a place created by God for here it is said that God created this heaven Some thought that there was no place above the Spheres of heaven but that there God is all in all and that there all things are in God and subsist in him Their ground is that speech of the Apostle 1 Corinth 15. that God shall be all in all But that shewes the contrarie that God is in all not that all things are or shal be and subsist in God as in a place Againe this shewes not the place but the state of the blessed that they shall immediately injoy God without a Mediatour Now that the highest heaven is not God divers reasons shew First it is Gods throne Isa. 66. 1 Deut. 26. 15. therefore not God himselfe Secondly it cannot containe God but he is infinite and farre without the compasse of it 1 Kings 8. 27. Thiâ—dly God is every where but this heaven is not so it is onely above not in the visible world Fourthly it is such a bodily substance as can containe glorified bodies as the body of Christ Enoch and Eliah It comprehends the visible heavens within the compasse of it But God is a spirit That it is not God but his creature and his workmanship and that he hath the disposing of it as his creature appeares Gen. 2. 1. Heb. 11. 10. Psal. 115. 16. That this heaven is above the visible heavens divers Scriptures testifie For it is called Heaven above where Jehovah is Deut. 4. 39. Jos. 2. 11. that is above all the visible world Into this heaven our Saviour is said to be taken up on high when he ascended Luke 24. 51. Yea he is said to ascend up farre above all the visible heavens Ephes. 4. 10. Fourthly that this heaven is a most ample and large place may easily be gathered and proved from this That it was made distinct from the earth which was the matter of the whole visible world and doth subsist above and without the compasse both of the masse and of all things which were made of it and so comprehends them within the large compasse of it And our Saviour intimates so much where he affirmes that in it are many mansions John 14. 2 3. Also the Psalmist Psal. 68. 5. where hee calls this heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies faire and large spacious plaines And yet it is not infinite nor every where for God fills it and the earth also and it is not able to containe him 1 Kings 8. 27. The fifth instruction is That the highest heaven is a place most glorious and excellent free from all corruption and full of glorious light farre surpassing our fraile imagination and the reach of mans naturall understanding The very signification of the name shewes that it is farre remote from our sight conceipt and apprehension And that rule in Philosophy proves that it is free from alteration and corruption to wit That those things onely are changeable and may be corrupted and turned into their first matter which are made of a common matter capable of divers formes But things which have no part of any such matter in them are incorruptible and unchangeable free from alterations incident to inferiour things Now such are these heavens discovered to be in my Text For they were made absolutely of nothing with or before the first common matter of the visible world Yea in the next words the Spirit of God doth distinguish the rude masse from these heavens by this that it was full of darknesse and without forme and void which implies that these heavens were farre different that is full of beauty forme and light And other Scriptures fully confirme this First by the names by which this heaven is called and by the excellent things which are spoken of it for it is called the Heaven of heavens that is the heaven farre above all heavens in glory and excellency Deut. 10. 14. and 1 Kings 8. 27. and Psal. 68. 34. The Heaven of heavens everlasting so much the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth intimate And Saint Paul who was rapt up into this heaven was so astonished with the glory of it that he knew not whether he was in the body or out of the body there he heard words which it was not lawfull to utter and the sight thereof was such a cause of glorying that he was afterwards in danger thereby to be too much exalted and had need to be buffetted by the Angell of Sathan for his humiliation to keep him from excessive boasting 2 Cor. 12. And the same Apostle calls the inheritance therein reserved for the elect the inheritance of the Saints in light Colos. 1. 12. and he saith of God who dwels there by his glory that he dwels in light which none can approach unto 1 Tim. 6. 16. which testimonies with many other which might be cited fully prove the glory and excellency of this heaven Besides we have many Arguments to this purpose The first is drawne from the proper efficient cause of this heaven For it is most certaine that the place and city which hath God only for the builder maker of it in the building whereof God hath shewed such admirable divine wisdome that it more specially is called his worke and building must needs be most excellent and glorious Now such is the highest heaven it is called the citie whose builder and maker is God Heb. 11. 10. that is the city which God builded alone as his master-piece for his owne purpose to shew therein his glorious wisdome and art as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used doth signifie Yea it is said to have foundations that is to be so firmly built that it can never faile but stand stedfast for ever world without end Therefore it is a most glorious place A second Argument is drawne from the proper inhabitants of these heavens For in all reason and by the course of nature that is the best place which falls to the share and is allotted to the best inhabitants by the will and appointment of him who is the wisest of all and doth order all things in wisdome and equity Now the highest heavens are allotted by God to the best inhabitants First he hath chosen them to be his owne habitation wherein he delighteth to dwell not onely by his essentiall presence and power as he is in all other places but also by his visible glory holinesse and unspeakable majesty So the Scriptures testifie Deut. 26. 15. where these heavens are called the habitation of his holinesse And Psal. 113. 5. the high dwelling in which God is so high above all And Isa. 57. 15. and 63. 15. the high and holy place the habitation
of Gods holinesse and glory and even eternity which shall never decay Secondly God hath appointed this place to be the habitation of his holy Angels which kept their standing in which he will have them to dwell and to behold his glorious face continually as our Saviour saith Matth. 18. 10. and so much is intimated Luke 2. 13. where Angels are called the heavenly host The third sort of inhabitants to whom God hath allotted these heavens is the glorified company of his Saints with Christ their head in whom they are chosen and brought to salvation Though Adam was made after Gods image yet by creation and in the state of naturall uprightnesse he was not capable nor worthy of heavenly glory that is the proper purchase of Christ for his elect and it is the gift of God in Jesus Christ which he gives only to them who are made in Christ the first fruits of his creatures sons and heires of God Our Saviour testifies so much Joh. 14. 3. where he saith that he prepares a place for his faithfull in that house of God And the holy Apostle Heb. 9. where he saith that Christ onely opened the way into this Holy of holies and that none can enter thereinto but by him the way and the doore And Ephes. 1. 3. he saith that God blesseth us with all spirituall blessings in heavenly places in Christ. And 1 Pet. 1. 3 4. we are said to be begotten to a lively hope by the resurrection of Jesus Christ from the dead to the inheritance incorruptable and undesiled that never fadeth reserved in heaven for us wherefore it is manifest by the excellency of the inhabitants being none but God himselfe and the elect Angels and Saints which are most neare and deare to God that this Heaven is a place most glorious and excellent A third Argument may be drawne from the situation of it For the highest place is ever the best by the law and course of nature as our senses doe teach and we see manifestly in all knowne parts of the world and by faith we ought to beleeve that it is so in places beyond our sight especially because the Spirit of God in the Scriptures extolls the highest places Psal. 113. 5. and Isaiah 57. 15. Now the highest of all places is the third heaven in situation For Christ ascending up thither there to remaine and to make intercession for us Act. 3. 21. and Heb. 9. 24. is said to ascend farre above all other heavens and those heavens are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the high places Psal. 148. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest places Ephes. 4. 8. and Heb. 1. 3. Therefore they are the most excellent and glorious places The fourth reason is drawne from the excellent things which are there laid up in store for the Saints For the wisdome of God requires that he should store up the best treasures and things in the best place and undoubtedly that place is the best where God layes up in store such treasures Now in the highest heaven are the best treasures which neither rust nor moth can corrupt nor theeves touch with unjust hands Matth. 6. 20. there is the inheritance of the Saints in light Colos. 1. 12. and the incorruptible and undefiled 1 Pet. 13. There God hath prepared for them that love him such things as neither eye hath seen nor eare heard nor mans heart conceived 1 Corin. 2. That is the place of Gods right hand and of his presence where is fulnesse of joy and pleasures for evermore Psal. 6. Therefore it is the best place of all Fifthly that place from whence every supernaturall good and perfect gift doth come must necessarily bee the most excellent and such a place is the highest heaven Christ the second Adam the fountaine of all blessings is said to be from heaven heavenly 1 Corinth 15. and to be the bread of life which came downe from heaven to give life to the world John 5. The calling of men to the participation of all excellent graces is called the heavenly calling Hebr. 3. 1. The gift of supernaturall grace is called the heavenly gift Heb. 6. 4. The substantiall things shadowed out under legall types are called heavenly things Heb. 8. 5. and the new Jerusalem the most glorious Church is called the heavenly Jerusalem Hebr. 12. 22. and is said to come downe from heaven Revel 21. In a word every good and perfect gift is said to come downe from above from the father of lights that is from heaven Jam. 1. 17. Therefore this heaven must needs be a most excellent place Sixthly the Spirit of God in the Scriptures doth describe and set forth this Heaven by all the things which are or have been most excellent in this world and doth make thâ—m but types and shadowes of it as first by the earthly Paradise in which God put Adam in the state of innocency which was the sweetest and most excellent place that ever was knowne in the world 2 Cor. 12. 4. by the hill of Zion which was most beautiful for situation and the joy of the whole earth Heb. 12. 22. By Jerusalem the most glorious citie of all the world the place which God chose to put his Name there Gal. 4. 26. and by the Temple of Jerusalem the most glorious Sanctuary of God and the Holy of holies Psal. 11. 4. and 18. 7. Habak 2. 20. Heb. 9. 12. and 10. 9. Therefore this Heaven is most excellent Lastly that this Heaven is a place of wonderfull light and glory and a worke of God which shall never be changed or perish but stand and endure for ever it appeares by the light which hath shined from thence and by the eternity of the things which God hath annexed to it The light which shined from thence on Saint Paul at mid-day did surpasse the brightnesse of the Sun Act. 26. 13. And the house which the faithfull have there prepared for them is said to be eternall in the heavens 2 Corin. 5. 1. And the inheritance there reserved is said to be immortall 1 Pet. 1. 3. and the life which the elect shall live there is called life eternall Therefore it is a most blessed place Now though some Scriptures seem to speak to the contrary that the heavens shall perish as Psal. 102. 26. and that heaven as well as earth shall passe away Matth. 24. 35. and the heavens shall passe away with a noise 2 Pet. 3. 10. and be burnt with fire Yet the truth is they speak not of the highest heaven which was with the Angels created immediately out of nothing but of the visible fiery and starry heavens which were created out of the same rude masse the common matter of the aire water and earth They may be burnt and set on fire and passe away but the highest heaven being not of the same common matter no fire can take hold of it Now these instructions concerning this first worke of God
the highest heavens serve for excellent use First to discover the madnesse and folly of all them who either deny the creation of these heavens as Cajetan Augustinus Steuchus and other great Popish Writers have done or doe hold this heaven to be nothing else but God or his glorious Majesty and light shining forth to his creatures These Doctrines prove the contrary and declare all such profane conceits to be doting dreames ever to be abhorred Secondly they shew the admirable free bounty and love of God towards his elect and his eternall fatherly providence in that he hath not onely provided such an excellent habitation for them wherein they may live most happy and blessed for ever but also made it the first of all his creatures and workes If the Lord had first made us and tryed our obedience how we would serve him before he had made and furnished the highest heaven the house of glory men might have imagined that by their own doings they had procured it But lo God hath cut off all such vaine conceits in that he made this first and by so doing sheweth that it is his love and free bounty not our merit it was his providence not our purchase or care for our selves Let us therefore give him the glory and praise of a God wonderfull in goodnesse free grace and providence even from the first foundation of the world creating a place of rest and glory for us Thirdly in that the highest heaven is here discovered to be so high excellent a place so full of glory and light and the proper country of the Saints chosen in Christ this ought as to reprove us make us ashamed of our immoderate love affection to worldly things and of our groveling on the ground like brute beasts and cleaving to the earth like moles and earth-wormes and of our negligence in inquiring after heaven and meditating on this heavenly country so also to stirre us up to the contrary and to direct us how to prepare our selves for it by looking and minding high things and casting off all earthly clogges and workes of darknesse and all uncleannesse and filthinesse and by putting on all holinesse and the armour of light If we were to goe into another country there to spend all our daies we would be carefull to enquire after and learne the nature qualities fashions and language of the country And so let us doe concerning our heavenly country and city which is above Let us enquire after heavenly things fashion our selves to it and because there is our inheritance and our treasures let there our hearts be also Fourthly seeing heaven is so high and so excellent and glorious a place and habitation that man in innocency was neither capable nor worthy of it this serves to magnifie in our eyes the infinite goodnesse and admirable bounty of God who hath given Christ to purchase for us being corrupted and become sinners by Adams fall a more excellent place state and condition then did belong to us in our best naturall being in the state of pure nature This also magnifies the vertue and power of the grace of Christ which hath lifted us up from the valley of darknesse and of the shadow of death and hath advanced us to be heires of a better inheritance then the earthly Paradise even to live and reigne with God in his heavenly Kingdome Fifthly here is matter of singular comfort and of patience and hope in all the afflictions which can befall us here on earth in this vale of misery when men labour and strive and fight for an earthly crowne and in hope of a glorious victory and triumph no danger of death doth daunt or dismay them no pain and griefe of wounds doth discourage them but the crowne of glory which we wrestle for it is incorruptible and never fadeth and the Kingdome for which we suffer is an heavenly Kingdome and an inheritance reserved in the highest heavens which is a place more glorious and excellent then any tongue can expresse or heart of man conceive And therefore let us be stedfast and unmoveable never daunted with any danger nor dismayed with any feare but comfort our selves and possesse our soules in patience knowing and counting that all the sufferings of this life are not worthy of the glory which shall be revealed and our momentany passions shall bring a farre more exceeding and eternall weight of glory in heaven where a durable substance is stored up for us Let us hence learne to loath and hate also that erroneous opinion which some hold to wit that the highest heaven is not ordained to be the habitation of the Saints after the last judgment but that Christ shall reigne with them here on earth in his bodily presence a fond conceit contrary to the expresse Word of God utterly razed by the former Doctrine CHAP. IV. Of the creation of Angels Their names They had a beginning Reasons and Uses They were all created by the one true God with Uses They were made in the beginning of the world They are Gods first and best creatures with the Use. They were made in heaven and to inhabit heaven Reasons and Uses Seven Corollaries or Conclusions concerning the Angels I Proceed in the next place to the inhabitants or host of the highest heavens the Angels which were by the same Word of God in the beginning created together with them as appeares Chapt. 2. 1. And howbeit they are not here expresly named by Moses yet they are necessarily included in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens as may easily be proved and made manifest by three reasons First the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is demonstrative and shewes that there is an Emphasis in this word and the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisting of the first and last letter of the Alphabet is of generall comprehension and shewes that by these speciall and most glorious heavens he means all whatsoever was created with them and whatsoever was in the creation contained in them even all the glorious Angels Secondly it is a common and usuall thing in the Scriptures for the Spirit of God to signifie by the name of the place both the place and the inhabitants as for example Psal. 147. 12. and Jerem. 4. 14. O Jerusalem wash thine heart And Matth. 23. 37. Jerusalem Jerusalem that killest the Prophets In these places by Jerusalem is meant not the city only but also the inhabitants And so the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens is used to signifie the Angels which were the created inhabitants of heaven Job 15. 15. where it is said The heavens are not pure in his sight that is the Angels because many of them rebelled and lost their habitation and were stained with sinne And Psal. 89. 6. And the heavens shall declare thy wonders O Lord that is the heavenly host Therefore by analogy of
this shewes the infinite power and omnipotency of God that he can make the most excellent immortall and glorious creatures greatest in power and strength meerly out of nothing by his owne hand immediately The wisest and most able and skilfull Artificers and Master-workmen in all the world and among all the sons of men doe stand in need of divers helps and instruments for the effecting and perfecting of any good worke and without them he can doe little or nothing He must have servants and inferiour workmen under him he must have good tooles and instruments fitted for his hand and he must have also good materials to worke upon for he can frame and make no good worke out of course stuffe and base metalls But lo here an admirable Artificer and Work-master before whom all the art and skill of all creatures is as vanity and nothing The Lord God the Creatour and Former of all things he alone hath made all the world and he hath not onely made his owne materials out of which he framed this great fabrick of the visible world and all this without any instruments or working-tooles but also hee hath made in a moment in the first beginning together with the glorious highest heavens the Palace and Throne of his glorious and infinite Majesty the most glorious and excellent of all his creatures the Angels and that out of nothing which are great in power wonderfull in strength and admirable in swiftnesse immortall spirits able to destroy a whole army of men in a night and to overturne kingdomes and cities in one day at whose sight and presence valiant Gideon a mighty man of warre and the great Captaine of Israel was so affraid and astonished that he cried Aha Lord God I shall die Zachary an holy Priest was stricken dumbe for a time And the hardy Roman souldiers which watched Christs sepulchre were astonished and became as dead men Who therefore can sufficiently admire this mighty Creatour What heart is able to conceive or tongue to expresse his wisdome power and omnipotency Let us in silence adore him and tremble and feare before him not with servile and slavish horrour but with holy feare and reverence Let us flee to him for all help succour and strength in all distresses for supply of all our wants for guidance and direction in all our waies If we be assured of his favour and that he is with us and on our side and that we stand for his cause let us not care who be against us nor feare what men and Divels can doe unto us If we want meanes and instruments let vs not be dismayed for he can worke without them If we want necessary matter he can make it or worke without it and bring things most excellent out of nothing For this very end the Lord hath shewed himselfe and his divine power in the creation and by the creatures that we might know and acknowledge love and honour serve and worship him and upon all occasions give him the glory due to his name and tell the people what great and wonderfull things he hath done and how by his owne arme and power he hath brought great and strange things to passe Secondly this Doctrine serves to discover the errour and falshood of divers opinions published and maintained by men of learning As first that of Origen Basil and other Greek fathers who dreamed that the Angels were created many ages before the corporeall and visible world 2. And that held by some others That they were created after the creation of Adam 3. That the creation of Angels is not mentioned by Moses in the history of the creation but the time thereof is altogether concealed which is the opinion of Pererius and of some Fathers and Schoolmen 4. That opinion of some Ancients who held That God by the ministery of Angels created this visible world This Doctrine proves them all to be vaine dreames and fictions in that it shewes plainly by plaine testimonies and solid arguments out of Gods holy Word that the Angels were created in and with the highest heavens neither before nor after them and are the inhabitants and host of those heavens mentioned Gen. 2. 1. and that expresly by Moses 5. Also for that opinion of the Popish Schoolmen and of their Master Aristotle who hold that Angels move the spheres of the visible heavens and guide the severall motions of the Sun Moon and Starres it is in no case to be allowed For as the Scriptures doe expresly ascribe the creation of all things to God alone and to his eternall Word and Spirit and never mention Angels as creators working with God in the creation but as creatures first made in and with the highest heavens and rejoycing at Gods founding of the earth So they affirme that in God all things move and have their being and he gives the law and rule of motion to the Sun Moon and Starres guides them by his hand causeth them to rise and set and brings forth all their host by number Isa. 40. 26. and 45. 12. And this Doctrine which teacheth us that the Angels were made to dwell in the highest heavens and there they have their residence not in the spheres of the visible heavens it overthrowes all such conceipts makes them vanish like smoak and drives them away like chaffe before the wind Wherefore let us all acknowledge that as God created Angels of nothing by himselfe alone and did give motion to the heavens so without help of Angels he doth continue the same motion and did create all other inferiour things Let us take heed that we give not Gods glory to any other but let us confesse that all thankes for all blessings are due to him in him things live move and have their being and he turneth about the spheres of heaven by his counsels that they may doe whatsoever he commandeth them upon the face of the world in the earth Job 37. 12. From the use of this Doctrine I proceed to the Conclusions which necessarily flow from it 1. Corollary or Conclusion The first is That Angels by creation and in their nature and substance are the first and chiefest of all Gods creatures far more excellent then man in his best naturall being in the state of innocency this Doctrine floweth necessarily from the former For first God in wisdome hath made all things the best and chiefest of creatures for the best places and inferiour creatures for inferiour pâ—aces as we see by experience in all things visible And therefore undoubtedly the Angels which were created to be the naturall inhabitants of the highest and best place must needs be the chiefest creatures and the most excellent in nature and substance Secondly those creatures which God framed in the creation to dwell nearest to his glorious presence even with his heavenly Majesty and to stand before his Throne in the heaven of heavens must needs be in their nature and substance most excellent and farre
innocency I have proved in this Doctrine And yet Christ taking upon him our nature which was far inferiour to the Angels and uniting it personally to himselfe as he is the eternall Sonne of God hath dignified and exalted and crowned it with glory and excellency farre above all Angels Principalities Thrones and Dominions Hebr. 2. 7. so that the holy elect and blessed Angels exalted above their best naturall estate to the immutable estate of supernaturall life immortality and glory doe adore and worship him as David fore-told Psal. 97. 7. and the Apostle affirmes Heb. 1. 6. He is the head of all and they all are made subject to him 1 Pet. 3. 22. And so wonderfull is Gods bounty to man in Christ and so powerfull and excellent is Christs mediation for the elect of mankind that by Christs mediation concurring and working together with Gods bounty according to wisdome and for the satisfaction of Gods justice a ready way is made for them into the Holy of holies the Heaven of heavens and they are not onely exalted and elevated farre above their best naturall being unto the blessed state of the glorious Angels but also the holy Angels with whom they shine in heavenly glory hereafter in the life to come are made of God ministring spirits whom Christ hath procured to minister for their good here in this world in the state of grace so that upon him as upon the Ladder in Jacobs dreame the Angels of God descend from heaven to earth and ascend from earth to heaven and doe encamp round about them to save and deliver them as David saith Psal. 34. 7. Yea and when the evill Angels shall be judged at the last day they shall through Gods infinite bounty and for the merit and worthinesse of Christ be advanced to sit upon Thrones with him and to judge and give sentence against the Divell and all his Angels as wee reade 1 Corinth 6. 3. And therefore if wee had the tongues of men and Angels we are never able to utter or expresse the infinite excellency worth and dignity of the person and mediation of Christ nor sufficiently to extoll laud and magnifie the bounty of God to poore mankind in Christ. And here we see that truly verified which the Prophet fore-told Isa. 64. 4. And the Apostle proclaimed 1 Cor. 2. 9. that since the beginning of the world the eye of man hath not seen nor his eare heard neither hath it ever entered into the heart of man what good things God hath prepared for them that love him Thirdly this Doctrine serves to worke in us a true love and reverent respect of the Angels of God as being the chiefest of Gods creatures and by nature more excellent then man in his best naturall estate and great in power able to help us more then all other creatures when God offers occasion and opportunity and gives them charge over us Every man is bound to thinke better and more reverently of other men who are in any gifts more excellent then himselfe though they be all of one nature and kind and of the same flesh and bloud And God hath put upon the beasts of the field by nature a feare and respect of man because he is a more excellent creature Now the Angels are by nature and creation more excellent then man in his best naturall estate and man in the supernaturall estate of glory shall be but equall to the elect and holy Angels And therefore as we must ever labour to decline that servile superstition and base will-worship of Angels which is condemned Colos. 2. 18. and must beware of giving divine and religious worship to them which they themselves reject and refuse being our fellow-servants and have utterly detested and forbidden when it hath been offered as appeares Revel 19. 10. and 21. 9. so we must take heed that we doe not thinke meanly of them as if they were but our servants because they minister for our good For in guarding us and encamping about us and in ministring for us they are not our servants which owe us service neither have we power to command them nor ability to requite them for the least service but they are the servants of God and of our Lord Christ and fellow-servants with all Kings Prophets and Holy men of God and as Gods Embassadors and Princely Courtiers Ministers we ought to esteem and respect them with all love and hearty affection And as in all places where there are Embassadors and noble Princes and Courtiers of great Emperours and Monarchs men will have a care to beare themselves orderly and to doe all things decently and will be affraid and ashamed to commit any absurdity or beare themselves immodestly So let us in the publick assemblies of the Saints and in holy congregations of Gods-Church where Angels are supposed sometimes to guard us and to over-look us as the words of the Preacher seem to import Eccles. 5. 6. and of the Apostle also 1 Cor. 10. 11. beare our selves reverently and beware of all vaine words filthy behaviour and beastly drowzinesse and sleepinesse as if we came to the Church like uncleane dogges for company only or to lye snorting and sleeping which is the evill custome and practice of many carnall people Fourthly this Doctrine is matter of comfort to Gods poore despised servants in that it doth assure them that the Angels which love them and as friends rejoyce in their conversion and as guardians protect and watch over them are great excellent and glorious above all earthly men And therefore though the great men of the world scorne and despise them and among such they can find no favour help or defence yet let them comfort themselves and rejoyce in this that he who is higher then the highest hath a guard to whose care and charge he hath committed them and that not of mighty men in whom there is no help but of Angels which in power strength and glory far exceed the most excellent among the sons of men 2. Corollary Secondly in that Angels were created in and with the highest heaven to be the naturall inhabitants sutable to the place hence we may gather a definition of Angels to wit that Angels are heavenly Spirits or pure and entire spirituall substances created in the beginning by God after his owne image every one of which is distinct from another by a speciall existence or proper particular being of his owne which God hath given to have in himselfe for ever First in that Angels were not made and created out of the rude masse without forme and void which is called earth and the deep nor of any other matter before made by God but in the first beginning of all things were created perfect creatures in and with the highest heavens the lively and proper inhabitants of them Hence it necessarily followes that they are pure heavenly spirits and intire spirituall substances not parts of any body or person not compounded of any
use for comfort and confidence to all the elect and faithfull people of God in the midst of all troubles which befall them in this life and when dangers and worldly enemies beset them round about also for confirmation and strengthening of them against all the assaults and temptations of the Divell For if the glorious Angels which are ministering spirits for their good which also love them rejoyce at their conversion watch for their safety and are their fellow servants under one Lord Christ be such heavenly powerfull and active spirits even by creation so excellent in strength so lively quick and ready at hand to help in a moment when God gives the watch-word what need we feare or faint so long as wee cleave to God and sticke to his truth Hee is a tender and loving father and Christ our high Priest hath a feeling of our infirmities and doth pity us he will be ready to help and he hath mighty instruments and ministers even thousands and ten thousand thousands ready to save and deliver us from all enemies as he did Daniel from the Lyons and his three fellowes from the fiery furnace Or if hee doth not send them to deliver us out of the troubles of this life yet hee will at our death send his Angels to carry our soules with triumph to heaven as Eliah was carried up in a fiery Chariot and the soule of Lazarus is said to bee carried up by them into Abrahams bosome Wherefore let us not feare either multitude malice or might of enemies but carefully serve God and confidently rest on the Lord Christ our Redeemer and Saviour Secondly These Doctrines serve to discover divers errours concerning the nature and substance of Angels as that grosse opinion of Peter Lombard who held that the Angels are corporeall substances because the Divell and evill Angels shall suffer the torment and feele the paines of hell fire which hath no power but over bodily creatures Also that opinion of the Gentiles and Cardanus who held that the Angels were mortall and corruptible creatures both these are here discovered to be erroneous For the first is builded on a grosse conceipt that the fire of hell is elementall and corporcall fire which as it burneth and consumeth bodily substances over which it hath power so it in time wasteth it selfe and goeth out but indeed the fire of Hell is the fire of Gods wrath which burneth and tormenteth worse then elementarie fire but consumeth not neither shall ever be quenched as our Saviour testifieth The second opinion is also confuted by these doctrines which have proved Angels to be spirits or spirituall substances which though they may bee stained with sin yet they cannot bee dissolved as men are in death by the separation of soule and body not corrupted as mens bodies are in the grave but the evill Angells shall live in eternall torment and their substance shall never be corrupted and consumed and the holy and blessed Angels are immortall and shall live in glory for ever and there shall be no end of their blessednesse CHAP. V. Of the Creation of the Earth The names whereby it is called Properties of it All creatures have being of God with Vses The World is all mutable and appointed so to be Vses The creation and redemption of the World wherein they resemble one another Vses The holy Ghost is of one and the same nature with the Father and the Sonne THe Second thing created next after the highest heaven with the inhabitants thereof the Angels is the Earth as my text here faith in these wordes and the Earth But wee must not here understand by Earth this earth or drie land upon which men and beasts doe live and move and have their being and which is beautified and adorned with trees plants greene herbes and flowers and replenished with stones and metals of all sorts For that was created together with the waters of the Sea and brought into forme and replenished in the third day as appeares in the 9. 10. 11. verses of this Chapter But here by Earth wee are to understand a certaine rude matter and masse without forme and void out of which God made all the inferiour visible World and all things therein contained so the wordes following in the second verse plainely shew The earth was without forme and void and darknesse was upon the face of the deep Now that wee may know what creature this Earth was wee are to consider these 3 things First the severall names by which it is called Secondly the properties by which it is described Thirdly the meanes by which it was upheld in being and disposed to bee the common matter of all othervisible things created afterwards First the names by which it is called are three 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deep 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters First it is called the earth because of the grossenesse unmoveablenesse and impurity of it For the earth is of all elements most grosse heavy impure and confused not fit to move out of the place wherein it is most untractable and not ready to apply it selfe to any other thing and hard to bee turned into the forme of other things without labour and working of it This first rude and informed masse which God created out of nothing is here declared by this name Earth to have beene like the earth very impure and confused dull and unfit for motion resembling at the first the earth rather then any purer element Secondly it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deep here also in the text which word signifies a great deep or devouring gulfe as it were of troubled waters also troubled and confounded with mixture of mud and myre which though in respect of the troubled mixture and confusion it hath a resemblance of earth yet it is bottomlesse there is no solidity in it no ground or stay to bee found at all Thus much the Hebrew word signifies according to the notation and common use of it Thirdly it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters also in this text because of the waterish fluxibility which was in it by meanes of which it was unstable and unsettled and also because it was an huge deep like the great waters of the Sea Now it may seeme strange that this one and the same rude masse should bee like earth and like a bottomlesse depth of myre or quick-sand and like waters all at once which are things different and unlike one to another especially the thinne flowing element of water and the grosse dull unmoveable earth And therefore the learned Expositors labour thus to qualifie the meaning of the words they say it was a confused masse even the matter of all the elements mingled together and because the earth and water are the most grosse and impure and did most of all appeare in it therefore it is called earth and water and the deep which is a
mixture of both But in viewing reviewing and sifting the words thoroughly I have observed something over above that which by reading I could observe in others to wit that this rude masse was not suffered to lye idle one moment from the first creation and bringing of it into being out of nothing but being a meere unformed masse or Chaos it had at the first a resemblance of earth because the grosse matter of the earth was so mingled and confounded in it that it chiefely appeared in the upper face of it and so it seemed grosse and earthy and is first called Earth Secondly by the operation of the spirit of God cherishing and moving it the grosse thicke matter settling downward toward the center it became immediatly in the upper face of it like a deep mire or quick-sand which more inclines to water then earth and hath no ground stay or bottome in it and therefore in the second place it is called the deep Thirdly God making the earthy matter to sinke and settle downward still more and more all the upper face of it became more thinne and fluid like unto impure water and thereupon in the third place it is called the waters though indeed there was neither perfect water nor earth but a confused matter without forme and void out of which all visible things were formed Thus much the names shew unto us concerning this masse which I propounded as the first thing The second thing is the consideration of the Properties by which it is described for it is said to be Tohu and Bohu and that darknesse was upon the upper face of it First it is said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tohu that is without forme even a thing imperfect which had neither the nature nor substance nor naturall shape or property of any perfect creature Secondly it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bohu void it had in it no formed creature of any kinde to fill and replenish it for this word is used to signifie the emptinesse and utter desolation of a land wholly depopulated laid waste and of a Citie brought to ruine having nothing left but heapâ—s of ruined Walls Isa. 34. 11. and Ier. 4. 23. Thirdly it is said to bee all darknesse in the upper face of it darknesse was upon the face of the deep By darknesse we are not here to understand any darke body as aire or thick clouds of darknesse compassing it round and over-spreading of it as the dark aire and thick mist did the land of Egypt when God plagued it with darknesse but this is the meaning that in this rude matter there was no light neither did any appeare in the out-side or upper face of it Now these properties by which it is described do comprehend in them that which in naturall philosophy is called privation is held to be a principle or beginning of natural things For unto the making generating of any bodily creature or natural body there are three things required as first principles 1. A matter capable of some forme that is expressed in the names of earth deep and waters 2. Privation which is an absence or want of the forme which ought to be or might bee in that matter for to give it that naturall being of which it is capable and unto which it is inclined This privation of forme and this emptinesse of all naturall powers and properties which are required in creatures and this darkenesse which is the privation of light they are the second principle The third is the naturall and substantiall forme which is that which distinguisheth one creature from another and gives being to every creature that is makes it to bee that which it is in the kind of it This forme God by his word gave to the severall parts of this matter when hee said Let it be it was so But when a matter rude undigested and unformed is inclining to some forme and wants it there must be a disposing of the matter to receive the forme which it ought to have to make it a perfect creature in his kind and which it yet wants and requires and that working preparing and disposing of the matter that it may bee fit to receive the forme which must perfect it And this disposing of the common and rude matter of all the visible World is here expressed in these words of the text And the spirit of God moved upon the face of the waters Some doe here by the spirit of God understand some Angelicall spirit which God used and imployed to fit and prepare this matter to his hand thus Cajetan a Romish Cardinall and Schooleman held Tertullian lib. 3. contra Hermog saith that this spirit of God was a winde by which God prepared and disposed it Theoderet saith it was the aire which moved on the upper part of it Quaest. 8. in Genes But I conceive all these to bee unsound opinions First they are confuted by the very words of the text and by all other Scriptures which ascribe the whole worke of the creation and the making of the World and all things therein wholly and onely to God the Father the Word and the Spirit three Persons in one undivided essence Secondly it is against all reason to thinke that God who created the chiefest and most excellent of all his workes the highest heavens and the Angels the heavenly spirits immediately of nothing in a moment and also the common matter of all the visible World in an instant would use or did imploy any creature to dispose the matter and to fit it to his hand Wherefore tho best exposition of these words is that which is held generally by the best learned to wit that this Spirit of God here mentioned is the eternall Spirit one and the same God with the Father and the Son by whom all things were made and Hee is said here to move upon the face of the waters The Hebrew word here used doth properly signifie the Eagles gentle fluttering with her wings over her young ones thereby to cherish them as appeares Deut. 32. 11. And here it signifies the worke of Gods Spirit extending his power upon this rude confused unformed and empty masse and gently shaking it and causing the grosser parts to settle downewards and the more subtle parts to gather into the upper place and so to prepare and dispose every part for the substantiall forme which God at length gave unto it Thus you have the text opened From whence we learne First That man and all other creatures which live and move and have any being in the whole visible World howsoever they are engendered and propagated one by another yet they have their whole substance and being from God and he is the sole creatour and maker of them That he made the first common matter out of which they were framed the text here sheweth plainely Also that the spirit of God did prepare and dispose that whole
perfect creature and element of the visible World and commanded it to shine out of darknesse and this was the morning of the first day In the words wee may observe these foure things First the creation of light in the 3. vers Secondly Gods approbation of it in these words God saw the light that it was good Thirdly Gods separation of it from the darknesse vers 4. Fourthly Gods nomination or naming of the light day and the darknesse night and so compounding these two light and darknesse into the first whole day of the World vers 5. In the first thing which is the creation of light the first of all perfect creatures in this visible World two things come to bee sifted and examined for our right understanding thereof First the thing created Light what is thereby here meant Secondly the manner of creating it God said Let light bee and it was so Concerning the first I find divers and severall opinions of the learned Saint Augustine lib. 1. in Genes ad literam cap. 3. and Rupertus lib. 1. de Trinit cap. 10. doe by this light understand the highest heavens and the Angels which are not a corporeall but a spirituall light but this cannot bee the truth for this light is said to bee that which is called the day and is opposed to the darknesse of the night here in this mutable and visible World the shining whereof doth distinguish day from the night which cannot bee said of the Angels and the highest heavens which were not made out of darknesse nor out of the rude unformed masse as this light was which God commanded to shine out of darknesse as the Apostle saith 2. Cor. 4. 6. Secondly others as Beda Lyra and Lombard doe by this light understand a bright cloud carried about and making a difference of day and night Nazianzene and Theadoret doe think that it was the same light which now is in the Sun Moone and Starres subsisting at the first in one bodie and afterwards divided into severall parts when God made the Sun Moone and Starres out of it Basil thought that it was light without a subject Aquinas that it was the light of the Sun made imperfect at the first and of this opinion is Pererius also Catharinus held that it was the Sun it selfe made first of all which is directly contrary to the expresse words of the 16. vers which affirme that the Sun was made the fourth day Iunius by light here understands the element of fire In this variety of opinions I hold it the best and surest way of finding out the truth to seeke it out of the word used in the originall text The Hebrewword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or which is here translated Light besides the tropicall and spirituall senses in which it is used in those Scriptures which call God the light in whom is no darknesse and the light and salvation of his people and doe call Gods regenerate people light in the Lord doth more properly signifie two things First that naturall bodie or substance which among all the parts and creatures of the visible World is most bright and shining in it selfe and gives light to others as for example the Sun Moone and Starres are called Lights Psalme 136. 7. and the element of fire is called by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light Ezech. 5. 2. Secondly it signifies and that most frequently in the Scripture the light that is the shining brightnesse of the heavens and of the Sun Moone and Starres and of the element of fire burning in a lamp or torch or other combustible matter Here I doe not take the word in this latter sense onely for a shining brightnesse for then God had created an accident or quality without a subject which is a thing against nature of things created for common reason and experience shew that never did any qualitie subsist of it selfe without a substance by course of nature no light can be but in some created body as in the heavens fire or aire But hereby light wee are to understand of necessity some notable part of this great frame of the visible World which God first framed out of the rude masse which was without forme and void before mentioned yea that part which is most bright shining and resplendent and doth by light and brightnesse which is naturall in it shine forth and enlighten other things Now that cannot bee any of these lower elements the water and the earth for they have no such light in them and besides it is manifest that they were formed out of the grossest and most dark part of the common masse on the third day vers 9. Neither can it bee the spacious region of the aire which is extended and spread abroad farre and wide over all the round globe of the earth and the waters and reacheth up to the etheriall region of the visible heavens even to the sphaere of the Moone and is called the lowest heaven or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the broad expansion or firmament in the midst of the waters For that was formed the second day as appeares in 6. 7. 8. vers It must needs therefore bee the firmament of the visible heavens which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The large and farre stretched firmament of the midle heaven even the fiery or etheriall region wherein God on the fourth day formed and set the great lights of the Sun Moone and Starres vers 14. 16. For first those heavens were framed and made of the most pure and refined part of the masse which is the common matter of the visible World and are most bright and shining full of light and brightnesse and undoubtedly as in place and order they are the next to the highest heavens so they were created next after them in the first day and are here called by the name of Light because all the light of this visible World is in them and from them shineth into the aire and giveth light upon the earth Secondly there is no particular mention made by Moses in this Chapter of the framing of these heavens among all the works of the six dayes except it bee in this word Light and it is most incredible that hee would omit the creation of them which are the most excellent and glorious part of the visible frame of the World especially seeing hee doth exactly and particularly name and relate the creation of all other parts and the day wherein they were created I am not ignorant that Aristotle and the most learned naturall Philosophers of his sect did hold that the visible heavens are eternall and unchangable and of a matter and substance different from the foure elements fire aire water and earth and were not made of the same common matter Also divers learned Christians and Schoolemen doe thinke that these heavens were created together with the highest heavens immediatly of nothing in the beginning when time first began to bee and are mentioned in the
first verse and that light which is here said to bee made is the element of fire the naturall place and region whereof the Philosophers held to bee next under the visible heavens and above the aire their reasons are two especially The first because there is no other mention of the creation of the firie element in all this Chapter The second is because the fire is the most pure element and full of light But these things are not of strength to overthrow our exposition First for the opinion of the Philosophers that the visible heavens are immutable and cannot bee dissolved it is contradicted by the expresse words of holy Scripture Psalme 102. 26. and 2 Pet. 3. 10. Also wee finde by experience many changes in those heavens as new Starres Comets appearing for a time after vanishing The Sun and Moone stood still for the space of a whole day Iosh. 10. and the Sun went back ten degrees 2 King 20. Secondly the vertue and influence which is in the visible heavens and is from them naturally communicated to the lower elements sheweth plainely that they all are of one common matter Thirdly that they were not made at once of nothing with the highest heavens appeares by this that the Sun Moone and Stars which are the chiefest parts and ornaments in them were created after the first rude matter and secondarily formed out of it on the fourth day Fourthly that the visible heavens are indeed the pure element of fire which is here called Light and that the creation of the light is the creation of them and of the firie element all in one may easily bee proved by divers reasons First by the light and servent heat which flowes from them into things below by meanes whereof they doe beget firie meteors and lightenings in the aire and scorching sumes and burning flames in the earth as dayly experience teacheth Secondly by the burning and consuming fires which descended from those heavens in the destruction of Sodom and when the Lord came downe on mount Sinah to give the Law and when Eliah consumed the captaines and their fifties 2 King 1 and was answered by fire which consumed his sacrifice 1 King 18. Thirdly that these heavens are of a fierie substance and indeed the pure element of fire and that in the dissolution of them when the Lord by his mighty voice shall rend them and dissolve them at the last day and mingle them with the inferiour elements they shall bee all on fire and in flames and flashes shall passe away with a noyse and melt the elements with servent heat and burne the earth with all the works that are therein the Apostle doth affirme in plaine words 2 Pet. 3. 11. 12. If they were not of a firie substance made out of the rude masse but of an higher and super-elementary nature created immediatly out of nothing together with the highest heavens they could not bee dissolved and set on fire Thus you see the first thing opened viz. what is here meant by Light The next thing is the manner of creation expressed in these words God said Let there bee light and there was light I will not here trouble my discourse with needlesse questions which are moved by divers ancient Writers and not cleared concerning the manner of Gods speech when He said Let there bee light as whether it were a bodily and audible voice or a spirituall and the like Certainly it was no sound of voice nor any forme of words or speech by which God formed the light It was the act of his Almighty power by which he formed and brought into actuall being the light and every other thing even so as hee had decreed from all eternitie Now the Spirit of God doth here expresse this powerfull act by the name of saying or speaking for 3. reasons First because as the speech and word of a wise man sheweth his minde and declareth his will so by this act of power by which the light and every other thing was formed God did shew and declare his eternall counsell purpose and decree concerning the nature and being of them Secondly because God the Father by his eternall Word the Son who is one God with himselfe did forme and make the light and all other things created as appeares Ioh. 1. 3. and Colos. 1. 16. and Hebr. 1. 2. Thirdly to shew that the creation of the World and all things therein was a worke as easie to God as it is for a man to speake a word and to command a thing to bee done and that God by his power omnipotent and powerfull and mighty word and command can as quickly bring into being the greatest things and performe whatsoever he willeth and purposeth with more case then man can speake and say Let this thing be This is the true sense of the words wherein the manner of creation is expressed The second thing after the creation of light is Gods approbation of it in these words And God saw the light that it was good That is such as God purposed to make the light such it was when hee had made it there was no defect in the making or in the thing made but God did see and know it perfect in the kind thereof and did approve it to bee good profitable and usefull every way for the purposes which hee intended The third thing is Gods dividing between the light and the darknesse which did over-spread the face of the deep and possessed all the rude masse which yet remained without forme and void This dividing between them was nothing else but Gods setting and placing of the firie and shining visible heaven in the superiour place above the confused matter which was full of darknesse and settled downe in the inferiour place where now the inferiour elements are The fourth thing is Gods nomination of the light and darknesse and composing the first day of the evening that is the space wherein the darknesse remained over all the deep before light was created out of it and of the morning that is the space wherein light appeared before God set upon the second dayes worke and made the firmament This is expressed vers 5. God called the Light Day and the Darknesse he called Night the evening and morning were the first day Here for our right understanding of this point divers doubts and questions come to bee touched and briefely answered The first is how and in what sense God is said to call the light Day and the darknesse Night The true and full answer is this that God did not onely call the light Day and darknesse Night but also did ordaine and appoint that the time of light should bee the day and the time of darknesse should bee the night and that they should bee so accounted and called The second is why God called onely the light day and Moses calls both the evening and the morning that is the time of light and darknesse one
our perfection and happinesse in the sight and knowledge of him Fourthly we may hence observe divers singular prerogatives of the first day which is now by the resurrection of Christ the Lords holy day and the Sabbath of all true Christians That by many speciall prerogatives God did in the creation foreshew his eternall counsell and purpose to make this day his holy day in the dayes of Christ and in the time of the Gospell under the Kingdome of grace 1. This is the first fruits of all time 2. In it was created the glorious frame of the heavens and the first light of the visible World 3. In this day God first shewed by his eternall Word the Son his eternall counsell and purpose and by his Word and Spirit began to bring his purposes to passe and produce things into being 4. In this day darknesse and light were so separated and divided that while the night lasted there was no day in all the inferiour World and while it was day there was no night over all the face of the earth the deep but light in all the World which was then created and brought into forme and perfect being 5. In this day God first shewed his approbation and his pleasure that he approved for good the things which by his eternall Word the Son he did forme and bring into being Therefore without doubt most fit to bee the day of the Lord Christ and sanctified and kept holy to the honour and glory of him who is the first borne of God and the first fruits of them that sleep and the light of the World and in whom God sheweth his counsell and is in him well pleased and by him turnes night into day and brings light out of darknesse and brings us to eternall rest in the highest heavens which were created in the beginning of the first day CHAP. VII The second dayes worke Of the skie and things now created All made by the power of God in Christ. The use of the firmament How called heaven All was created wisely and orderly Vse ANd God said Let there bee a Firmament in the midst of the waters and let it divide the waters from the waters 7. And God made the Firmament and divided the waters which were under the Firmament from the waters which were above the Firmament and it was so 8. And God called the Firmament heaven and the evening and the morning were the second day In these words wee have abriefe historie of the second dayes worke in the creation of the World wherein wee are to consider these five things 1. The thing created 2. The creation and bringing of it into being 3. The use of it 4. The name which God gave unto it 5. How by this worke there came in an evening and a morning which where the second day First for the thing created it is in the originall text called by a generall name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie any thing which is spread abroad or stretched farre and wide according to the etymologie of it For the Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which it is derived in all Scriptures wheresoever it is used doth signifie the act of spreading any thing abroad stretching it out and laying it wide-open to view as Exod. 39. 3. Numb 16 38. and Ier. 10. 9 it signifies beating out of gold silver or brasse into thinne broad plates that is spreading them broad by violent beating Exod. 40. 19 It is used to signifie the spreading abroad of the tent over the Tabernacle Psalme 139. 6. and Isa. 42. 5. and 44. 24. It is used to signifie the stretching out of the earth above the waters farre and wide Iob 37. 18. it signifies the spreading out of the skie and of the thinne cloudes and 2 Sam. 22. 43. it is used to signifie spreading abroad as a man spreads clay by stamping it with his feet and by a Metonymic of the effect it is used to signifie stamping with the feet as men stamp clay and spread it abroad Ezech. 6. 11. and 25. 6. These are the places of Scriptures in which onely that word is used So then this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being derived of it must needs signifie a thing which is stretched out like a tent or canopie or spread abroad as plates of gold and silver are by beating and clay by stamping The Greeke Septuagints transiate this Word every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a thing which though it bee farre stretched out yet it is so surely established that it abides still in the place which God hath appointed for it And the vulgar Latine with divers later translaters following the Greeke Septuagints translate it Firmamentum the firmament that is a thing firmely set and established in a place which cannot from thence bee driven out and leave the place empty And although this word may according to the notation of it signifie any thing stretched out or spread abroad or laid wide open and is once onely used to signifie broad plates of brasse beaten out for a covering and that in the plurall number Num. 16. 38. yet in all other places of Scripture it is used in the singular number for the skie which God hath from the beginning stretched out over the globe of the Earth and the Sea as here in this Chapter and Psalme 19. 1. and 150. 1. and Dan. 12. 3. and Ezech. 1. 22. and 10. 1. Now what this skie or firmament is that is a great question among the learned Divers of the Ancients as Basil Ambrose Beda and others doe by this firmament understand the starry heavens First because it is said in the 8. verse that God called this firmament heaven Secondly because it is said that when God made the Sun Moone Starres hee set them in the firmament of heaven vers 17. Thirdly because they doe imagine that there is a watery heaven above the starry heaven which consists of water congealed like to Cristall and doth temper the heat of the Sun Moone and Stars and out of this heaven they conceive that God poured the waters which drowned the old World because it is said Gen. 7. 11. that the windowes of heaven were opened and God rained on the earth But others doe hold that by the firmament here is meant the whole heavens that is both the first heavens the spacious regions of the aire and also the middle that is the firie and starry heavens and the third that is the highest heavens First because it is said that God called the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven and this word is used in the Scriptures to signifie all these three heavens And as the highest heaven is called by this name Psalme 11. 4. the Lords throne is in heaven and Psalme 148. where it is said Praise Him O heaven of heavens So the middle and starry heavens as Gen. 22. 17. where wee read of the Starres of heaven and also
counsell along with them in all their doings and doe nothing rashly but so as God by his Word puts into their heart they shall bee holy and wise in their degree as God is wise and holy and by holinesse shall come to see God and the reward and end of their doings shall bee glory honour immortality and eternall life Rom. 2. 7. Secondly seeing God hath made all things in wisedome and according to his eternall Counsell this serves to stirre us up so to behold and consider all things created by God as that wee may see and discerne his wisedome in their very frame and if wee doe not see and discerne the image of Gods wisedome and goodnesse in them all and a good use of them all let us blame our owne blindnesse and ignorance and not vilifie or dis-esteeme any worke or any creature of God But if wee finde any creature which seemes unprofitable or hurtfull altogether and serving for no good use let us know that it is mans sin which hath made the creatures subject to vanity and hatefull and hurtfull to men And yet in the meane time Gods wisedome appeares in ordering and disposing to a good use even by the enmity hurtfulnesse loathsome poison and filthinesse which is in them to chastise and correct his owne people and to put them in remembrance of their sinfulnesse and corruption that they may forsake and mortifie it by repentance or to punish the impenitent and execute just vengance on the wicked in the day and time of his visitation And upon these considerations let us all so often as wee see or remember the unprofitablenesse loathsomnesse and poison which is in some creatures bee stirred up to repent of our sinnes which have brought them under this corruption for a scourge of our dis-obedience and let us firmely beleeve that God in wisedome useth them to punish the wicked and to correct his people and hee will make us see in all his wisedome shining clearly at the last But now from the Word of God I proceed to that which hee set himselfe to doe by his eternall Word according to his will and purpose this is in these words Let the waters bring forth aboundantly every moving creature that hath life and let the fowle she above the Earth The things which here God sets himselfe to create are of two sorts First all creatures which live and have their being in the element of water all fishes and other creatures which live in the Sea Rivers Lakes and all other waters Secondly all fowles birds and flying things which flie above the Earth in the open region of the aire The first sort are all called by this generall name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated the moving creature and in the Hebrew signifieth a creature which is most notable for these two properties First that it is a living creature which moves not by going upon feet onely or by flying with wings but by creeping or sliding and moving forwards as wee see fishes doe in the water and creeping things doe in and upon the earth Secondly that it breeds and brings forth young in great aboundance more then any other creatures doe as wee see the fishes which by the multitude of spawne would increase beyond all measure and number if by one meanes or other the spawne were not devoured and consumed For the Hebrew verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated the moving creature is derived is used as in my text so in other Scriptures frequently first to signifie creeping or moving forward without feet as Gen. 7. 21. and Levit. 11. 19. and secondly also to bring forth aboundantly as here and also of the creation which God wrought and by which hee made the whole frame of the World perfect and complete and every way fully furnished This last worke is described by Moses first generally briefely and summarily in the 26. Verse and from thence to the end of this first Chapter And secondly the creation of the Woman is more particularly related Chap. 2. from the 18. Verse to the end of that Chapter Verse 26. And God said Let us make man in our owne image and after our likenesse c. 27. So God created man in his owne image c. 28. And God blessed them and said Be fruitfull and multiplie and replenish the earth c. In this History of the creation of mankinde wee may observe these speciall things which are most notable and worthy to bee opened First Gods consultation about the creation of mankind in the 26. Verse And God said Let us make man in our image Secondly Gods creating of mankind according to his owne eternall Counsell which is laid downe summarily and more generally that God made them 1 in his owne image 2 male and female Verse 27. This creation of mankind is more plainely and particularly laid downe in the next Chapter where Moses relates First how God made the man of the dust of the ground and breathed into his nosthrils the breath of life and Man became a living soule Verse 7. Secondly how God made the female the Woman to bee an helpe meet for man and that of a Rib taken out of the mans side in a deep sleep Verse 21. 22. c. Thirdly that they were both naked and were not ashamed Verse 25. These things are to bee noted in the creation of mankind The third thing is the blessing wherewith God blessed them joyntly together the Man and the Woman and it comprehends in it two things First the blessing of fruitfulnesse that they should multiply and replenish the earth with mankind Secondly the honour dominion and prerogative which God gave to them to subdue the earth and to have dominion over all other living creatures this is expressed Chap. 1. 28. The fourth is the meat and bodily food which God assigned to man in the creation Verse 29. but with limitation restraint from the fruit of one tree Chap. 2. 16 17. As for other creatures which live on the earth hee assigned the greene herbe or grasse to them for food Verse 30. The fifth thing is the place of mans habitation the garden of Eden the earthly paradise which is described Chap. 2. 8 9 c. The last thing is Gods viewing of all things which hee had made after the creation of the Man and the Woman and his placing of them in paradise which was the accomplishment of the creation and the last worke and his approbation of every creature for very good and perfect in his kind this is expressed in the 31. Verse The first thing is Gods consultation concerning the creation of mankind wherein wee are to consider these particulars 1. Who it is that saith Let us make 2. With whom hee doth thus consult and conferre 3. What is the thing consulted about even the making of man in their owns image
visible World which point the holy Psalmist openly proclaimed saying I am fearefully and wonderfully made marvellous are they works Psalme 139. 14. Secondly Gods consultation sheweth that in the creation hee considered mans fall and did foresee not onely that man in his nature and kind is a creature subject to such evils as might make it a matter questionable whether it were fit for God to create him or not but also the great good which comes by his creation and fall and that man is a fit object wherein God may make manifest his wisedome power and all his goodnesse more then in any other creature and in that respect most worthy to bee made by the counsell joynt consent and concurrence of all the three Persons in the Trinity Thirdly here we may observe that in one God the almighty Creatour there are more Persons then one manifested by Moses in the History of the creation And therefore the Doctrine of the Trinity is no new and lately devised opinion since Christ but a most ancient truth revealed from the first foundation of the World These Doctrines I here onely name which will come to be handled more fitly in the next thing which followes to wit Gods creating of mankind according to this his counsell and resolution which act of creation is laid downe first more generally and confusedly in the 27. Verse And more distinctly and particularly by way of recapitulation in the next Chapter First it is here said that as God upon consultation resolved so hee created man in his owne image and male and female created hee them wherein wee may observe two things generally laid downe First that God created man in his owne image Secondly that hee created them male and female I will not here enter into a discourse concerning the imagâ— of God and the speciall things wherein it doth consist that shall have a more fit place hereafter when I shall come to describe the excellent state of man in his innocency before his fall The thing which here comes specially to bee considered is the true meaning of the Hebrew word Adam which is translated man in this present text This word is in the Scriptures used two wayes First as a proper name of the first man even our first Father Adam thus wee must understand the word Chap. 21. where it is said that God did cast Adam into a deep sleepe and Verse 22. brought the Woman to Adam when hee had made her of his Rib and chap. 4. 1. and many other places where Adam is distinguished from Evah his wife and is called the man Secondly it is used as a common name of mankinde and includes in it both male and female Man and Woman as Psalmâ— 144. 4. Man is like to vanity and Gen. 5. 2. where it is said that God called the Man and Woman and all mankind in them both male and female by this name Adam Here in this text this word Adam is used in this latter sense as the common name of mankinde comprehending in it both male and female as appeares by the words following Male and female created hee them that is this Adam whom God created in his owne image was male and female of both sexes Man and Woman who are both but one kind of creature Whereby it is manifest that here is laid downe in generall the creation of all mankind in our first Parents Adam and his wife Evah and that they both were created in the image of God and that the difference of their sexes and the creation of the Woman after the Man of a Rib taken out of mans side doe not make any difference of their nature and kind but both are of one kind and both made in the image of God and after his likenesse And Women as well as Men are capable of the same grace and fit to bee heires of the same glory in Heaven where there is no difference of male and female but all shall bee like to the Angels not marrying nor given in marriage as all members of the same Christ and partakers of the same spirituall grace here so all fellow-citizens of the heavenly Citie there raigning with Christ in glory as our Saviour himselfe affirmeth in the Gospell Hence then wee learne That the Woman as well as the Man was made in the image of God and is by nature as fit a subject and as capable as man of grace and glory Which point is confirmed by divers Scriptures as by the words of our Saviour Matth 22. 30. where hee saith that Women and Men in the Resurrection are as the Angels of God in the last Resurrection not marrying nor given in mâ—rriage And 2 Cor. 6. 18. I will bee a Father unto you and the shall yee my Sons and Daughters saith the Lord almighty and Gal. 3. 28. Male and female are all one in Christ and 1 Tim. 2. 15. the Apostle affirmes that Woman may bee and shall be saved by continuing in faith charitie and holinesse with sobriety and 1 Pet. 3. 7. mention is made of holy Women and Wives are said to be heires together with their Husbands of the grace of life To which testimonies the examples of many holy godly and faithfull Women mentioned in the Scriptures may be added as our first Mother Evah who through faith in the promise obtained the title of the Mother of life Gen. 3. and the virgin Marie the Mother of the blessed seed is called blessed in all nations Sarah Rebecca Hannah Deborah Ruth Dorcas Marie Magdalene and many others But 1 Cor. 11. 7. Man is called the image and glory of God the Woman the glory of the Man The Apostle doth not here speake of the image of God as it consists in perfect uprightnesse and indowments of nature or in holinesse and supernaturall gifts of grace for so the image of God is one and the same in both and common to the Woman with the Man and they both have equall dominion and Lordship over the creatures given in the creation But here hee speakes of Man as hee was first created before the Woman and the Woman as shee was made to bee a meet helpe for Man and as it were his second selfe here on earth and of a Rib which is a part of mans substance and in all things like man of the same nature and kinde and in these respects man hath a priority and a kinde of power and authority over the Woman in outward things which concerne Ecclesiasticall and Civill order and mans glory even the image of his authority appeares in the Womans subjection to him ever since the fall upon which God made her desire subject to man and tooke from her power over man and the exercise of publike offices in the Church and common wealth And this subjection doth not exclude her from faith charity and holinesse with sobriety or any other part of Gods image needfull to salvation as the Apostle testifieth 1 Tim. 2.
in things which they command contrary to Gods commandements Yea they must remember that they are Gods creatures and handi-worke and ought to employ all their power and authority to the honour of God If otherwise they abuse the talents which God hath lent them let them know that God will one day call them to a reckoning and give them the reward of evill unfaithfull and unprofitable servants even eternall destruction and torment in Hell where shall be howling and wayling and gnashing of teeth Secondly this serves to shew that whosoever offers wrong and injury to any of mankind by cutting mangling or any way defacing their 〈…〉 age and deforming their bodies by afflicting or some way corrupting their soules or by taking away their lives and naturall being without speciall warrant and cōmmandement from God they are notoriously injurious to God himselfe they scorne despise mis-use and deface Gods Workmanship they provoke God to wrath and jealousie and hee surely will bee avenged on such doings And here wee have matter as of dread and terrour to all cruell Tyrants and unmercifull men so of hope and comfort to all who suffer injury and wrong at their hands As the first sort have just cause to feare and tremble so often as they thinke on God the avenger of such wrong so the other have cause to hope that God will not wholy forsake them being the worke of his owne hands nor leave them to the will and lust of the wicked his enemies but will in his good time save them and send them deliverance Thirdly this discovers the abomination and filthinesse of all Idolaters who being the workmanship of God the Lord and wise creator of all things doe most basely bow downe to images and altars and debase themselves to worship humane inventions and the worke of mens hands which are dumbe Idols of wood and stone and lying vanities It is just with God to cast out and expose all such people to ignominy shame and confusion in this world and in the world to come into that place of darknesse where the Divell and all such as forsake God and rebell against the light which from the creation shines to them shall be punished with everlasting destruction from the face and presence of God and from the glory of his power Secondly in that God is here said to forme man of the dust of the ground not of clay well tempered and wrought but of dust which of it selfe is most unfit to be compacted and made into a stedfast shape and which is counted so base and so light that every blast of wind drives it away and in Scripture the basest things are resembled to it Hence wee may learne two things First that God in the creation even of mans body shewed his infinite power and wisedome in bringing dust of the earth which is the basest thing of all into the forme and shape of mans body which is the most excellent of all visible bodies and a fit house and temple not onely of a reasonable living soule but also of Gods holy spirit as other Scriptures plainly affirme This point appeares so plainly in the Text that I need not spend time in further confirmation of it the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formed here first used implies an excellent forme and the upright face of man Here therefore I will adde for illustration sake the words of David which are very pertinent to this purpose Psal. 139. 14 15 16. where speaking of Gods forming and fashioning him in the wombe of the living substance even the seed blood and flesh of his parents saith he I will prayse thee for I am fearefully and wonderfully made Marvelous are thy workes and that my soule knoweth right well My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the earth Thine eyes did see my substance yet being imperfect and in thy booke were all my members written which in continuance were fashioned when as yet there was none of them Here we see with what feare admiration and astonishment David considers mans frame and the curious workmanship of his body when God forms it in the mothers womb by lively instruments and of a lively matter and substance How much more may we conclude that Gods creating of Adams body which was the most curious naturall body that ever was made is most admirable and deserves more reverence feare and astonishment at our hands being made without instruments out of the basest matter and substance even dust of the earth Surely in this God shewed wisedome and power beyond all admiration The Vse of this doctrine is to stirre us up so often as we thinke of our creation in Adam to laud and praise Gods wisedome and power to feare and reverence God and to admire his curious workmanship And although the matter of which God framed mans body was the basest of all even dust of the ground yet let us not thinke ever a whit more meanly of our creation but so much more admire Gods workmanship in our bodies For to make a curious worke in gold silver or of some beautifull precious and plyable mettall is not rare nor so excellent but to frame of the basest matter the dust of the ground the chiefest worke and even the Master-piece of all works in the visible world that is the body of Adam in the state of innocency this is worthy of all admiration and is a just motive and provocation to stirre us up to praise and to extoll with admiration the wisedome and power of God especially if wee consider the most excellent forme of mans body and upright stature together with the head comely face hands and other members every way fitted and composed to bee instruments of a reasonable soule and to rule and keepe in order and subjection all living creatures Secondly in that the dust of the ground the basest part of the earth is the matter out of which mans body the beautifull Palace and Temple of his Soul was formed in the excellent state of innocency Hence wee learne that man is by nature and in his best naturall being given to him in the creation but a dusty earthy substance in respect of his body and in respect of his Soul an inhabitant of an house of clay the foundation whereof is in the dust But some perhaps will object against the collection of this Doctrine from the base and fraile matter of which mans body was formed and will thus argue That the state and condition of creatures is not to bee esteemed by the matter of which they were made but by the forme and being which God gave to them as for example the Angels together with the highest heaven were created immediatly of nothing as well as the rude unformed masse which is called earth and yet they are most glorious spirits and the rude masse is not to bee compared to them Yea man was created
an helpe meet for him The words seeme to sound as if God had brought the creatures before Adam to see if either he himselfe or Adam could find one among them all fit to bee a consort for Adam and a meet help But the purpose and intent of God was to imploy Adams wit and to take an experiment of it as is before noted And as for God hee knew well enough what was to bee found among all the creatures hee needed not either to seeke for Adam or to set Adam to seeke a meet helpe among them Yea hee had said before I will make an helpe meet for him The meaning is that when Adam had viewed and named all kinds of earthly creatures hee found them all so farre inferiour to himselfe and so unlike in nature that they could not all yeeld him an help meet for him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated meet for him some would have it to signifie against him which is most absurd For the Woman was not made a perverse creature to thwart Man then shee had beene a Crosse and an Hell not an help Tostatus would have this word to signifie contrary to him because the Woman in her naturall members or parts is contrary to Man which is also absurd Neither doth this word signifie as one before him that is as Kimchi expounds it as one to stand before him and to attend him as a servant for then God would not have made her of his owne substance but of a meaner and inferiour matter But the word signifies as one which is his second selfe made in the same forme like him as a picture is drawne in a table set just before a mans face and over against him that it may in all parts answer to his shape and feature Such an help Adam could not finde among all earthly creatures but such a one God purposed and resolved to make for him even one who should be his second selfe made of his owne substance and in the same image of God and consisting of a living reasonable Soule as hee did and of a body in all parts and members and in forme and shape fully like to his body onely the difference of sex excepted This common sense and experience doth shew and teach and therefore this is the true sense and meaning of this phrase I will make an help meet for him And hence wee learne That man created in the image of God doth so farre in nature former and substance excell all living creatures birds beasts and living things on earth that none of them all is a meet consort or companion for him to converse with Some delight hee may take in ruling over them and in their service and obedience but no true or solid content in their society and conversation As Adam found this in the state of innocency and in his pure uncorrupt nature so all Adams sons of the best temper ever abhorred to bee excluded from humane society and to converse with birds and beasts David counted it worse then death to live among wild beasts in the desarts and complained bitterly of it Psalme 42. and could not bee satisfied till hee had drawne to him all discontented persons and them who durst not shew their heads for debt 1 Sam. 22. 2. So did austere Eliah when Iezabel made him flee for his life into the wildernesse 1 King 19. And never any of Gods Saints delighted to live in the wildernesse onely among beasts and birds without humane society except in times of cruell persecution as appeares Hebr. 11. or for some speciall triall and temptation as our Saviour Mark 1. 13. and his forerunner Iohn the Baptist Luk. 1. last verse to harden him and make him austere and a second Eliah This admonisheth us to esteeme the society of men as a great blessing of God and not to set our delight on dogs horses hawkes and hounds more then in the company of men as many doe which is an argument that they are degenerate from the nature of men Secondly this discovers the beastly dotage of many Romish Saints and of the Monkes and Anachorites of the Church of Rome who count it an high point of perfection to live in caves and dennes and cottages in the wildernesse remote from all humane society and to converse onely whith beasts yea and to preach unto them as their Saint Francis is by them recorded to have done and have called ravenous Wolves his bretheren God made man a sociable creature to delight in humane society and hath given him a mouth and tongue to speake his minde to others who can with reason hear and understand him Hee who will follow Christ must not looke on his owne things but on the things of others and must impart all his holy meditations to as many as hee can if hee hath any in him Otherwise hee hides his talent and covers his candle under a bushell which favours of Satanicall envy hath no relish of Christian kindnesse and charity I might here observe the conformity of Woman in her nature and frame unto man and the sweet harmony and concord which by the law of nature and creation ought to betweene Man and Woman but I have in part touched it before and shall have more occasion hereafter I proceed to the creation it selfe laid downe in the 21. and 22. Verses wherein I observe First the matter of which the Woman was made to wit a Rib of the Man Verse 21. Secondly the manner Verse 22 In the matter First it is shewed that God caused a deep sleepe to fall upon Adam such as makes a man senselesse of any thing which is done to him so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies This sleepe was not naturall but an extraordinarie sleepe which God made to fall on him a sleepe which came not from any violence done to nature but by the powerfull hand of God making man to sleepe quietly so that hee did not feele what God did to him Secondly it is said that in this deep sleepe God did take one of Adams Ribs and closed up the flesh in stead of it Here divers questions are moved by divers interpreters 1. Whether it was one Rib or a paire of ribs 2. Whether it was one of Adams necessary Ribs one of the twelve which every man hath naturally in his side or whether an extraordinary Rib made in Adam for the purpose 3. Whether Adam was cast into stupidity to take away paine and feare or whether for some other cause Some thinke that if it was a Rib created in Adam above the ordinary number then Adam was made a monster Others say that if it was an ordinary Rib then Adam was afterwards a maymed man and wanted a necessary naturall part But I conceive this to bee the truth First that it was but one Rib or at least one paire of Ribs so the text affirmes Secondly it was not one of Adams necessary Ribs required
to suffer and dye and bee made the price and ransome of our redemption and for the perfecting of this worke hee doth in and by and through his Son give and communicate his holy and eternall Spirit to dwell in their earthly tabernacles to unite them to Christ in one body to bring them to communion of all his benefits and to renue them after his glorious image of true holinesse Here therefore is ground of hope and matter of rejoycing to all the elect and faithfull and great incouragement against all feare and shame of wounds stripes and all deformities which cruell persecutors and mangling tyrants can inflict on their bodies For the future beauty and glory which is purchased for them by Christ and prepared for them at last shall cover wash away and utterly abolish all when hee shall appeare in glory Thirdly wee are hereby admonished that the distempers deformities and all defects and infirmities which appeare in our bodies whereof wee may bee ashamed are not of God the Creatour but proceed wholly from our sin and fall in Adam and from our owne surfeting and intemperance For God made mankind most perfect in Soule and Body even with full perfection of beauty in the first creation as this Doctrine teacheth And therefore so often as wee are ashamed of our deformities and our nakednesse let us with griefe remember our fall and bee much more ashamed of our sins and lay the blame on our selves and not on the Lord God our Creatour CHAP. XIV Of the estate and condition of our first parents In five things 1. The blessing of fruitfulnesse A speciall blessing Vses Marriage free for all men Colonies 2. Dominion over all living creatures Foure Requisites thereto Degrees of it Absolute and Dependent Vnlimited and Limited Restored in Christ. 3. Food for man Not the living creatures in innocency 4. Mans habitation Eden What. Of the rivers Twelve opinions about Paradise Of the two trees in Paradise Why the tree of life How of the knowledge of good and evill 5. Of Gods image ANd God blessed them and said unto them Be fruitfull and multiply and replenish the earth and subdue it and have dominion over the fish of the sea and over the fowles of the aire and over every living thing that moveth upon the earth Vers. 29. And God said Behold I have given you every herbe bearing seed which is upon all the face of the earth and every tree in which is the fruit of a tree yeelding seed to you it shall be for meat Vers. 30. And to every beast and foule and creeping thing wherein there is life I have given greene herbe for meat and it was so After the History of the particular creation of the Woman with the immediate Antecedents and Consequents thereof The next thing in order is the historicall description of the state and condition of our first parents in the creation in their integrity and innocency before their fall and corruption while Gods image imprinted on them remained perfect both in their Soules and Bodies so that they had no least blemish or infirmity in their naked bodies whereof they might bee ashamed In this their first state of innocency there are divers things mentioned by Moses and historically laid downe in this History of the Creation which are to bee unfolded in order The first is the blessing of fruitfulnesse wherewith God blessed them so soone as hee had created them male and female This is laid downe in these words And God blessed them and said unto them Bee fruitfull and multiply and replenish the Earth Verse 28. The second is the power and dominion which God gave them over the earth and over all living creatures in the water aire and earth this is in the last words of the Verse and subdue it and have dominion over the fishes fowles and beasts The third thing is the bountifull gift of all herbes bearing seed and of all fruits growing upon Trees which God gave to mankind for bodily food Verse 29. And his free gift of green herbe or grasse for meat to the birds beasts and creeping things Verse 30. The fourth thing is the place of their habitation the garden which God planted in Eden this is described Chap. 2. 7. and so a-long to the 16. Verse The fifth thing which is the chiefest of all and which is first of all mentioned in the creation of Man and Woman is the image of God in which they were both created This requires a more large discourse for the understanding of it and for that cause I have deferred the handling of it to the last place next before the conclusion of the whole creation even his viewing and approbation of every thing which hee had made for very good laid downe Verse 31. The first is the blessing of fruitfulnesse for the multiplication and increase of mankind even to the filling and replenishing of the Earth and the subduing of it In describing this blessing Moses doth her first lay downe the blessing in a generall word saying God blessed them Secondly hee sheweth more particularly wherein this blessing doth consist to wit in bodily fruitfulnesse for the increase of mankind in these words Be fruitfull and multiply Thirdly the aboundance of the blessing and large extent of fruitfulnesse even to the replenishing of the Earth and subduing of it First whereas God is said to blesse them the meaning is that God gave them the gift of fruitfulnesse so soone as hee had made them in his owne image male and female For the Hebrew word which is here used signifieth first and primarily to bow the knee or to kneele downe as appeares Gen. 24. 11. 2. Chron. 6. 13. Psalme 95. 6. Dan. 6. 10. And because bowing of the knee is a kind of submitting and applying of the body in kindnesse to some person to doe him some kind and pleasing service hereupon this word is translated and used in the Scriptures to signifie First Gods applying of himselfe to men and as it were bowing downe from the high throne of his Majesty to shew himselfe kind unto them by giving them many both earthly and spirituall blessings in this life yea and himselfe with all his goodnesse to bee their portion and to make them fully blessed in glory Secondly it is used to signifie mans applying of himselfe to God by bending his knees and his speech to praise God and to laud and extoll his name and to render pleasing thanks to his Majesty and also one mans applying of his speech to another and with bowed knees to salute him as Gen. 24. 60. and 2 King 4. 29. Also the action of Parents publike Ministers and superiour Persons whom God hath set over others bowing downe towards them and applying themselves to them to wish all blessings unto them and to pronounce them blessed of God as Melchisedeck blessed Abraham Gen. 14. and Isaac blessed Iacob Gen. 27. and Iacob
blessed his Sons Gen. 49. and Moses blessed Israel Deut. 33. In this place God is said to blesse them that is to apply himselfe to them and as it were bowing downe kindly to give them a blessing But because there are many blessings which God bestowes on men Some are naturall earthly and bodily blessings Some heavenly and spirituall And God blesseth men with bodily blessings two wayes and in a two-fold respect either by giving them gifts and abilities as naturall wisedome and knowledge in their mindes and strength and ability of body to doe some naturall and morall worke or else by assisting them in the exercise of those gifts and abilities and giving good issue and successe unto them as for example making their wisedome and knowledge effectuall and giving good successe to the actions of them and making the strength of their bodies and their appetite and actions of generation successefull to the bringing forth and increase of children Now here wee are not to understand any heavenly or spirituall grace or gifts but onely a naturall bodily even ability and strength of body and of nature for procreation of children and posterity without any defect or infirmity or any failing of their endeavours or frustrating of the action of generation thus much is here meant in these words And this appeares plainely in the next words which shew in particular what this blessing is even the blessing of fruitfulnesse in procreation of children And God said uâ—â—o them Bee fruitfull and multiply which in effect and in true sense and meaning is all one as if Moses had said And God almighty by the eternall Word his Son did give unto them the blessing of fruitfulnesse even mutuall affection for procreation and strength and ability of body to procreate and bring forth the fruite of the body that is children in that image of God in which they themselves were made and that according to their owne will and desire without failing defect or infirmity Here then wee see this blessing was a perfect naturall blessing even the perfect gift of procreation for the multiplication and increase of mankind And thirdly that it was a blessing of great measure and aboundance even fruitfulnesse and ability to multiply mankind to the replenishing of the earth and subduing of it the next words shew And replenish the Earth and subdue it The first words replenish the Earth doe plainely shew that God gave them the blessing of fruitfulnesse and ability to multiply mankind untill the earth were filled with inhabitants of the children of men And the other word subdue it signifies not taking of the Earth into possession by violence and strong hand as the word is used Num. 32. 22. Ios. 18. 1. 2 Sam. 8. 11. where countries are said to bee subdued by force of armes Neither doth it signifie subduing of the Earth by forcing it to bring forth corne herbes and fruit trees by hard labour manuring and tillage For in the creation the Earth was made fruitfull of it selfe and brought forth aboundance of all herbes plants and trees freely without culture or labour of man forcing it and there was no creature to resist mankind and to keepe them out of possession but the whole Earth was free for all men and sufficient to satisfie them with all things needfull But here it signifies mens inhabiting occupying and possessing of the Earth and that in such numbers and multitudes as were then able to eat up the fruite of it if man had stood in innocency and now are able since mans fall to till it and bring it into subjection being cursed and made barren so that no region or country may lye desolate and barren without tillage and habitation of men This is the true sense and meaning of the words From whence wee learne 4. points of Doctrine The first That procreation of children in lawfull marriage is a speciall blessing and gift of God given in the creation for the multiplication and increase of mankind My text here declares it to bee a blessing and other Scriptures confirme the same Psalme 137. the Prophet David proclaimes children to bee an heritage which cometh of the Lord and the fruite of the womb to bee his reward and the Man to bee happy who hath his quiver full of such arrowes which are like arrowes in the hand of the mighty Man And Psalme 128. 3. hee saith that this is a blessing and happinesse of the Man which feareth God and walketh in his wayes that his Wife is as a fruitfull vine by the sides of his house and his children like olive plants round about his table And as Abraham the Father of the faithfull counted it a great defect and want of a speciall and principall outward blessing that hee did goe childlesse and God had given him no seed Gen. 15. so all Gods faithfull servants did pray to God for issue to themselves and did wish it as a great blessing to others whom they loved as wee see in the example of Isaac Gen. 25. 21. who prayed to God for his Wife that shee might bee fruitfull Of Moses Deut. 1. 11. who prayed that Israel might bee multiplied a thousand times more Of the Elders and People of Bethlehem who prayed that God would give issue to Boaz of Ruth and encrease his family like the family of Pharez Ruth 4. 11. Of Hanah the Mother of Samuel 1 Sam. 1. Of Zacharie and Elizabeth Luk 1. And all the godly Matrones the Wives of the Patriarches counted it their reproach among Women to bee barren and a great blessing to have children as wee see in Iacobs wives Gen. 36. 23. and by Hannah's teares 1 Sam. 1. This serves first to teach and admonish all Men and Women to seeke it as a blessing from God and so to esteeme it and to render unto God thanks accordingly as Hannah and Zacharie and the blessed virgins as in their holy songs most evidently appeareth If Men and Women could have grace thus to doe it would bee a speciall meanes to make them respect their children as great blessings and pledges of Gods favour and to make them strive to devote and consecrate their children to God and his worship and to traine them up to bee fit instruments of Gods glory and pledges of their thankfulnesse to God Secondly it serves to discover the grosse errour and heresy of the Manichaeans who held that marriage and procreation of children was a worke of the Divell as also of some Popes of Rome who held marriage which is honourable among all and the bed undefiled as the Apostle affirmeth Heb. 13. 4. to bee a worke of the flesh which makes men unpleasing to God The Lord despiseth not his owne ordinance and marriage is ordained by him for increase of mankind as this Doctrine teacheth and therefore the opinion of these Hereticks and Popes is erroneous and abominable Secondly wee hence learne that as the blessing of fruitfulnesse was
so much that in the state of innocency lyons and other ravenous beasts did live on grasse and no creatures did hurt one another as Isa. 11. 6 7. and 65. 21. where the Prophet describing the aboundance of peace which shall bee in the Church in the most flourishing and happy times of the Gospell and setting it forth by the state of innocency faith that the Wolfe and the Lambe the Leopard and the Kid the young Lyon Calfe and Fatling and the Cow and the Reare shall dwell and feed and lye downe together and the Lyon shall eat grasse or strâ—w like an Oxe or Bullocke and they shall not hurt nor destroy in all Gods holy mountaine that is men shall not kill and eat up beasts nor beasts one another And indeed it is most manifest that death eutered into the World by sin and mans fall Gen. 2. 17. and death came upon all by mans sin Rom. 5. 12. and that the corruption vanity and confusion which is among the creatures did proceed and issue from the same roote Rom. 8. 20. And they had never groaned under the killing knife and slaughter if man had not sinned and brought them into that subjection to vanity This shewes that mans estate wherein God created him was a most sweet and happy estate full of ioy peace delight and contentment and man had no want nor any thing which hee could dislike but all meanes to make him thankfull to God and joyfull before him The meat and food of man and of all living creatures was such as the earth brought forth in aboundance by Gods blessing without labour they needed not to seeke it by toile and travell it was plentifull every where and they had variety of all things which might give them content there was no death not so much as of a creeping thing no hurt nor killing no crying nor groaning under vexation no coveting snatching and ravening every creature had enough And yet man by Satans temptation aspired higher and so did fall into want misery and bondage to death His fall was of the Divell and his owne selfe God gave no just occasion And therefore wee cannot now under this corruption expect any steadfast satisfaction and contentment in this World now over-runne with confusion nor in any worldly thing Let us abhorre our owne unsatiable desires and watch over our wandring lusts and strive to keepe them under lest they make us further stray from the right wayes of God and plunge us deepe into perdition Secondly this serves to shew that with Gods favour and blessing and to man sober temperate and of a good constitution the herbes corne and fruits of the Earth and trees are a satisfying nourishment for this present life It is not fish nor flesh nor all the dainties and forced dishes of the World which can so nourish and strengthen a man as herbes and fruit could have nourished our first parents in innocency It is not therefore by bread or any strong meat that any man can live or doth live but by the word which cometh from the mouth of God by that mans meat is blessed to him and made a refreshing nourishing and living food unto him Thirdly in that all herbes bearing seed and all trees yeelding fruite are here said to bee given by God as fit meat to nourish man and all greene herbe or grasse to other creatures Hence wee learne that all fruits of all trees and all herbes bearing seed were wholesome meat for man and all greene grasse to beasts in the state of innocency All poison and unwholesome quality taste and smell in herbes plants trees and grasse which hurt man or beast came into the World by sin and are bitter fruits of mans fall and transgression and of the curse which his disobedience brought upon the earth For all whatsoever God made was good in it selfe and evill and hurtfull to none And if all herbes trees and grasse had not beene good wholesome and pleasant God would not have given them for meat to man or any living creature The consideration of this point is of good use to keepe us from murmuring and grudging against God as if hee had created the poison of herbes and unwholesomnesse of fruits upon which men and other creatures surfeit even unto death and destruction So osten as wee see any such thing happen and come to passe or discerne any ill quality taste and smell in herbes and unsufficiency in fruits and herbes to nourish and see living creatures killed and their flesh eaten for necessity of mans nourishment let it put us in minde and remembrance of our sin and fall in our first Parents from that integrity wherein wee and all other things were created Let us bee ashamed of our disobedience which makes the ground cursed unto us Let the groanes of beasts slaine for us and their bloud shed and poured out with strugling and with cryes and sighes Let the sowrenesse of wilde grapes the loathsome smell and bitternesse of some herbes and fruits and the poison of some plants all and every one smite us with the sight of our naturall corruption and make us loath our sinnes and sigh and groane under the burden of them and labour to subdue corruptions and put away our sinnes by repentance The fourth thing which I have propounded to bee considered after the creation of man is the place of his habitation in the state of integrity that is described by Moses in the second Chapter from the seventh verse to the sixteenth And the Lord God planted a garden Eastward in Eden and there hee put the mankind which hee had formed 9. And out of the ground the Lord God made to grow every tree pleasant to sight and good for food the tree of life in the midst of the garden and the tree of knowledge of good and evill 10. And a river went out of Eden to water the garden and from thence it was parted and became into fower heads c. In the description as it is here laid downe by Moses wee may observe two maine things The first that God beforehand provided a place of pleasant habitation and of exercise for mankind and so soone as the male and female were formed he placed them therein This is plainely affirmed Verse 8. where it is said God planted a garden and Verse 15. God put man into it to dresse and keepit The second is a plaine description of the place in the 8. Verse and so along to the 15. Verse In the description it selfe wee may observe divers notable things First that the place of mans habitation was most pleasant a garden that is a plot of ground chosen out for pleasure and fruitfulnesse planted and beautified with all both goodly and fruitfull trees and plants Secondly that it was chosen and planted by God himselfe and prepared and made ready for man that so soone as they were formed hee and the Woman might bee put into it Thirdly that this
Iudaeus lib. de mund opific. did conceive Paradise to bee no earthly or bodily place but to bee spiritually understood which opinion Epiphanius proves to bee against reason because trees growing out of the ground and rivers shew that it was a garden planted on the earth and earthly not spirituall Some have held that the whole World was Paradise and that this garden did extend it selfe over all the earth which then was wholly a place of pleasure and delight which is also very absurd for then Adam had beene cast out of the whole earth when God cast him out of the garden and the land of Cush and of Havilah and Assyria towards which the rivers did run after they were gone out of the garden had beene out of the World Besides wee read in the Scriptures that Eden in which the garden was planted was a speciall country in Mesopotamia neare Haran and Gozâ—n and the people thereof did trade with Tirus 2 King 19. 12. and Ezech. 27. 23. Ephrem held it to bee a remote place beyond the vast Ocean Sea and unknowne tous Damascene in his book 2 de fide chap. 14. held it to bee a place higher then all the earth Beda and Rupertus held it to bee a place next unto heaven reaching up to the Sphaere of the Moone Alexander Hales and Tostatus thought it to bee a place in the aire farre below the Moone Others who held it to bee a speciall place in the earth doe much vary and differ among themselves Luther conceived that it contained in it all Mesopotamia Syria and Egypt Others thought that it comprehended all Asia and Africa Others that it was that part of Syria which is called the region of Damaseus because there was the Kings forrest of goodly Cedars which is called Paradise Nehem. 2. 8. and there is a towne called by the name of Eden and Paradise which is mentioned as some thinke Amos 1. 5. The Opinion of Bonaventure is that the place of it is under the Aequinoctiall Bellarmine in his booke de gratia primi hominis chap. 10. confesseth that it must needs bee an earthly and bodily place planted with trees but farre remote from knowledge of men and that no man can define where it is that it was not destroyed in the generall deluge and flood of Noah but remaines to this day And that Enoch and Eliah were translated thither and there are kept to fight with Antichrist in the end of the World This Opinion is contrary to truth and contradicts it selfe First the Scriptures testifie that Eliah was not translated into an unknowne place on earth but went up to heaven in a firie chariot Secondly that the waters of Noah's flood did prevaile 15. cubits above the highest mountaines And therefore if Paradise was an earthly place as Bellarmine holds it must needs bee destroyed in the generall deluge Gen. 7. 20. Yea if Paradise had beene preserved safe from the flood it had beene needlesse and vaine labour for Noah to build such an huge arke God might have saved him and all the creatures with him in the garden of Paradise Thirdly Moses doth here plainely define where this garden was and whosoever with understanding reads this History may easily define where it was But where it is now none can define for it is destroyed and onely the place of it remaines still But not to trouble my discourse with particular confutations of these severall opinions the very text it selfe and that exposition which I have made of it by the helpe of other Scriptures doth as it were with one blast blow them all away like chaffe and with one stroke dash them all in pieces For this text tels us that this garden was planted in the earth and God made the trees in it to grow out of the ground that the speciall place of the earth in which God planted it was Eden that is a place in Mesopotamia and Babylonia knowne by that name and mentioned by Rabshekeh among the countries which the Assyrian Kings had conquered scituate betweene Iudea and Assyria and neare unto Assyriah 2 King 19. 12. and by Ezekiel cap. 27. 23. mentioned among the countries and cities which from Mesopotamia did trade with Tyrus The text also tels us that it was in Eden Eastward or on the East-side watered with a river which came out of Eden from the other part thereof which river having divided it selfe into foure streames that it might run through severall parts of the garden and water it did no more meet in one but from thence that is from the garden was parted and became foure speciall rivers taking their course and compasse towards severall lands to wit Pishon to the land of Havilah Gihon to the land of Cush Hiddekel to the land of Assyriah and Euphrates through Babylonia and Chaldaea all which are to Iewes and naturall Israelites who ever since the captivity of Israel to Assyriah and of Iuda to Babylon doe live a dispersed and scattered people in those countries knowne by those old names to these dayes as appeares in the Itinerarie of Benjamin Tudalensis the Iew and divers other histories Now these things being plainely laid downe in the text explained by other Scriptures the places and rivers being often mentioned in histories and knowne to the Iewes who dwell in those parts untill this day there is now no least colour or show of reason left for the divers opinions before rehearsed they all appeare to be vaine erroneous the manifest truth of this text overthrowes them all at once And now from hence wee may learne a profitable point of instruction viz. That nothing is more vaine and uncertaine then the opinion of witty and learned Men both ancient Fathers and later Writers and Schoolemen while they follow their owne reason their owne witty conceipts without warrant from the Word of God There is no sure or certaine ground which a man may safely rest upon for the right understanding of the Scriptures but onely the word of God it selfe either speaking plainely in the very text it selfe or by other places and testimonies which are more full and plaine compared with the obscurer texts By this meanes onely the Spirit of God doth enlighten our hearts and understanding to know infallibly the true sense and meaning of them Besides many other proofes which serve to confirme this which I omit as not necessary at this present wee have a firme argument from our Saviours owne words Iohn 16. ver 13 14. where hee saith that now under the Gospell the Spirit speakes not of himselfe by simple and immediate inspiration without any word as in the Prophets of old but whatsoever hee shall heare that shall hee speake and hee shall take of mine and shall shew it unto you that is hee shall inspire and enlighten men onely by my word which I have spoken with mine owne mouth and by the Prophets and holy Men of God who
Prov. 12. 24. and makes their substance precious Verse 27. and their soules fat Prov. 13. 4. and causeth even women to bee praised in the gates Prov. 31. And that man is by nature active and cannot brooke idlenesse it appeares plainely by the stirring nature of children who are never quiet nor content unlesse they bee busied one way or other and by the restlessenesse which is in wicked men who devise mischiefe on their beds and have working heads and cannot cease from doing something rather evill exercises then bee idle Now this being a manifest truth may justly provoke and stirre us up to loath and abhorre idlenesse sloth and lazinesse as speciall marks and igominious brands of naughty persons miserably degenerated from humane nature and from the frame and disposition wherein they were at the first created by God It was not good for Adam in innocency to live idly and without exercise but hee must bee busied as in mind by contemplation on Gods works so in body by ruling the creatures dressing and keeping the garden when aboundance of all things flowed to him without toile or labour much more will it be hurtfull dangerous and pernicious to us who are a people corrupted and in our whole frame out of order perverse and froward If wee give way to sloth and idlenesse for if wee labour not wee cannot have what to eat but poverty will come upon us like an armed man If wee bee idle and negligent in honest and good labour our perverse rebellious and restlesse nature will lead us into evill exercises and wicked works As standing lakes of water grow corrupt stinking and unwholesome and ground not laboured stirred up and tilled will bring forth corrupt stinking weeds bryars thornes and thistles So our corrupt nature if it bee not exercised and busied about vertuous actions and profitable labours will grow more corrupt noysome and filthy and will carry us away into frowardnesse vanity and sinfull practises which will make us loathsome to God and men and will speedily plunge us into misery and eternall perdition Thirdly wee here see and are plainely taught that man in innocency had aboundance of all good things needfull for profit pleasure and full contentment and wanted nothing which could bee required for earthly happinesse to make him blessed in this World and fully content with his estate and condition First his reason and understanding could not conceive neither did hee know any good which hee wanted and did not possesse whereof hee was by nature capable all wordly goods hee had at will and of heavenly and spirituall good which was supernaturall hee had no knowledge nor understanding Secondly hee had all provocations to move him to serve God and all bonds to tye and knit his heart in love to God and to make him wholly obedient to God and dutifull and serviceable to him in his whole heart and soule body mind and strength Hee had food at will most sweet wholesome and delicate in all variety and aboundance without any care toile or labour the Earth brought it forth of her owne accord the wholesome and pure aire did cherish it and the Sun and Heavens by their warme influence did ripen perfect and prepare it to his hand Hee had a most pleasant dwelling a garden beautified with all earthly ornaments and a Paradise of pleasure and delight Hee was high in honour dignity and promotion above all living creatures both by Sea and Land and had rule and Dominion over them all His exercise was without toile labour or paine sweet and pleasant Hee had for the exercise of his minde all Gods works the contemplation whereof might fill his soule with delight and joy in God his Creatour and for the exercise of his bodily strength and activity hee had the dressing and keeping of the garden which was a worke of pleasure and delight not of paines and labour for it needed no digging planting culture or tillage his businesse also was without care and feare for there were no theeves to annoy him no evill beasts to hurt and spoile his garden and to trouble waste his habitation so that without further proofe this Doctrine is most cleare in and from the text The consideration whereof is of excellent use to confirme us in this assurance perswasion and beliefe that God in no respect any cause or Author of mans sin and fall neither did give him the least occasion of discontent with his present estate that by seeking to soare up higher hee should catch a fearefull downefall into sin and bring himselfe in bondage to death Hell and the Divell For wee see God gave him all occasions and aboundance of blessings as strong provocations to provoke him to love his heavenly Majesty and as firme bands to bind and tye him to obedience It was the Divell who first breathed pride into man to aspire and soare above his estate and suggested into his heart evill surmises and thoughts of God that God did seeke to keepe him from a better estate by restraining him from the tree of knowledge which by eating of the fruit thereof hee might obtaine and become like to God Wherefore let no man charge God with giving the least occasion of discontent to man to provoke him to sin but let us bee humbled with the sight of our owne mutability frailty and vanity who in our first Parents and best estate were so fragile and mutable and much more now being corrupted and made subject to vanity and slaves of corruption CHAP. XV. Of the image of God on man in innocency Sundry opinions of it What the word signifieth Zelem and Demuth Image of God naturall and supernaturall Differences betweene the image of the first and second Adam Images essentiall and accidentall Particulars of Gods image on Adam in soule and body Vses of all ANd God said Let us make man in our image after our likenesse Verse 27. So God created man in his owne image in the image of God created hee him Male and female created hee them The generall Doctrine of the creation of our first Parents in the image of God I have heretofore laid open out of these words It now remaines that I proceed to the Doctrine and Description of that image of God in the speciall and particular points thereof which I reserved to the last place because it is the maine thing which discovers to us the excellent state of man in innocency As for the blessing of fruitefulnesse for the increase of mankind and mans Dominion over the creatures plenty and variety of bodily food and a pleasant habitation the earthly Paradise they are but externabona outward benefits but the image of God containes in it internall blessings of the soule of the whole man as well as externall outward benefits therefore I have first dispatched them now come to that image of God in which did consist the highest pitch of mans naturall perfection felicity In
is knowne and discerned to bee his image and in it his shape is plainely seene Both these are here to bee understood in this word image and Gods image containes in it both the similitude or resemblance by which man is said to bee like unto God in all his naturall properties gifts and endowments and also his nature and substance which though it differs from Gods nature and substance Yet is a fit subject of such properties gifts and endowments which resemble Gods attributes and properties Secondly the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demuth which is here translated likenesse is used in a twofold sense First it signifies the similitude and likenesse by which one thing resembles another in all the speciall properties of it thus it is used Psalme 58. 4. where the poison rancour and malice of the wicked is said to have the likenesse of the poison of aspes and Ezech. 1. 10. the likenesse of the faces of the foure living creatures in Ezechiels vision is said to bee like the face of a man and of a Lyon and of an Oxe and of an Eagle and Dan. 10. 16. one is said to touch Daniel who had the likenesse of the Sons of men Secondly it signifieth the same that the word image doth that is a thing which is made like to another and is the very patterne which resembleth it in all parts and properties as 2 King 16. 10. where the patterne of the Altar of Damascus which Ahaz sent to Vriah the Priest is called the image of it And 2 Chron. 4. 3. the images of Oxen which Solomon made under the brasen Sea are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demuth the likenesse of Oxen and Isa. 40. 18. an image made to represent God according to that conceipt of him which men frame in their mindes is thus called Here in this text the word is used in the latter sense and signifies the same that the word image doth in effect but in a diver and manner For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Image signifies first a creature and then the likenesse by which that creature so resembles God the Creatour in all the speciall properties of it that it becomes his image And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likenesse signifies first the similitude and then the creature that is such a similitude and resemblance of God stamped upon the nature and being of a creature as makes it the very image of God and so these two words Zelem Image and Demuth Likenesse are as the best learned and most judicious expositors of this text doe affirme the one the exposition of the other The word Image sheweth that the creature barely considered is not Gods image but by the naturall properties and gifts by which it resembles God And the word likenesse sheweth that the similitude alone is not the image but as it subsists in a fit subject and flowes from the nature and properties which God gave it in the creation Vpon these grounds wee may easily understand that the phrase of creating man in Gods owne image and likenesse signifies Gods creating man of such a nature and endowed with such naturall properties gifts and endowments that hee doth in them all resemble himselfe and is his lively image very like to him shewing forth his divine properties and attributes of goodnesse wisedome power knowledge and in all things conformable to his just will Thus much for the opening of the words The next thing to bee considered is the Image it selfe and the speciall things wherein it doth consist And here I hold it necessary first to distinguish the image of God and his likenesse into two kinds The first is naturall formed in the creation The second is supernaturall and spirituall formed in man by the holy Ghost dwelling in him This distinction though divers people lead by custome and humane authority more then the word of God doe reject as a meere device of mine owne yet I finde it plainely laid downe in the word of God For the holy Apostle Saint Paul 1 Cor. 15. 49. doth in expresse words affirme that as there is both a first Adam made of the Earth earthy who by Gods breathing into him the breath of life became a living soule in the first creation and also a second Adam made a quickening Spirit even the Lord Christ from Heaven heavenly So there is a twofold image of God in man the first The image of the earthy Adam in which hee was created which though hee forfeited and lost by the law of justice yet by Gods common and generall indulgence in Christ hee did so farre retaine and communicate it though grievously mangled defaced that we are said to have borne it who are Adams naturall progenie and were created upright in his loynes The other is the image of the heavenly Adam the Lord Christ who being in the forme of God equall with God did humble himselfe to descend from Heaven by taking our nature upon him and framing to himselfe out of the seed of the woman by the operation of the holy Ghost a most pure and holy manhood which did beare over and above the image of the first Adam deformed with many frailties and all our infirmities sin onely excepted Rom. 8. 3. Philip. 2. 7. an holy and heavenly image created and framed in his humane nature by the working of the holy Ghost which is given to him not by measure Ioh. 3. 34. even from his first conception Luk. 1. 35. And this image as the elect regenerate and faithfull doe beare in part in the state of grace while they are by the inward worke of the Spirit conformed to the image of Christ Rom. 8. 29. and Christ is formed in them Gal. 4. 19. So they shall fully and perfectly beare it in heaven after the last resurrection 1 Cor. 15. 49. And as the holy Apostle doth distinguish these two images and doth oppose the one to the other making the one the image of the first Adam who was of the Earth earthy the other proper to Christ the second Adam who is the Lord from Heaven heavenly so hee doth shew divers differences betweene them in his divine Epistles which are confirmed also by other Scriptures First the image of God in the first Adam was naturall it was that which was given him in the creation so my text here saith God created man in his owne image But the image of God in the second Adam was supernaturall and spirituall for hee was conceived and formed in the wombe by the holy Ghost Luk. 1. 35. and his image is communicated to men and they are changed into it by the Spirit of God 2 Cor. 3. 18. Secondly the image of God in the first Adam was mutable and Adam did forfeit it together with his life and naturall being by his sin and disobedience And although God out of his common favour and indulgence in Christ doth still continue it in some degree to Adams posterity yet
for himself and them so far as was needfull in his kind and in that naturall estate and what was just for him to do and how to beare himself uprightly towards God and all his creatures That he had the knowledge and understanding of all these things sufficiently to make him perfect and happie in that estate and that there was no errour or ignorance in him of any thing which was meet for him to know appears most plainely by divers things First by Gods giving to man dominion and rule over all living creatures and puting him in the garden to dresse it and puting all the earth in Subjection to him which God would never have done being infinitly wise and just except he had knowne man to be one who understood and knew the nature of the earth and all Herbes Plants and Trees in it and by his reason wisdome and knowledge was able to rule all Creatures with discretion and to order them according to their severall natures and to dresse the garden and subdue the earth Secondly by Adams naming of all the Creatures every one by such a name as did shew the nature of it so that God did approve and confirme the names Gen. 2. 19 and every Creature did in all likelyhood come to Adam being called by that name Thirdly by the understanding which he had of the nature of the woman when God shewed her to be formed of his Rib and presently giving her the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woman or shee Man Gen. 2. 23. Fourthly by Adams free conversing with God and hearing of his voice without fear or dread which was a strong evidence of an upright heart and pure conscience and that he knew God and his goodnesse and that though God was greater then he could comprehend yet God would not hurt him but uphold him so long as he did obey Gods will revealed to him Secondly man did resemble God in the perfect liberty and freedome of his will and in the perfect conformity of it to the revealed and knowne will of God and in the readinesse and naturall forwardnesse of it to will whatsoever good was within his power and of himself to will nothing which was unjust and evill by these things he resembled the free will and liberty of God and his justice and equitie in all his doings That mans will was most free to good and that he had power of will to obey God appeares First by this that the Law of God was written in his heart as the rule of his life and actions and that so deeply that it remaines in the heart of his corrupt seed in some measure cannot be quite blotted out As he knew by his understanding and in his minde so he was willing in his heart to will and to do all accordingly of himself would never have fallen if the Devill that Spirituall wickednesse had not by the Serpent seduced and deceived him Secondly by the power and Dominion which God gave to him over all Creatures visible which he would not have done if man had not been as ready in will as perfect in knowledge to rule them aright It is not knowledge alone but uprightnesse of heart and will and power and freedome to will just things justly which God requires to make an able and sufficient Ruler as David testifieth in his last words Thirdly it is manifest by the commaundement which God gave to man to be obeyed under paine of death which he being a good God would never have imposed on man if mans will had not been free and upright for then he had laid a snare which man could not have avoided and had required more of man then man by his naturall power was able to performe Thirdly man was also conformable to God and to his just will goodnesse purity and happinesse in all the desires and affections of his heart and soule He of himself desired no more but that which God gave him and allowed him hee loved God as his Creatour and the author of all his good He did rejoice in Gods favour love and bountie He delighted himself in all the naturall gifts which God had given him and in the good creatures of God there was perfect Harmonie and sweet consent between his reason understanding will and his desires and affections whatsoever he knew to be good and just that he freely willed desired and affected there was no disorder discord or repugnancy and dissention in any power or faculty of Soule or Body no least cause of griefe but all joy and content And of himself he never would have desired more then God had given nor coveted an higher estate if Satan had not suggested such desire and seduced him This and indeed all the whole perfect uprightnesse of man in all the powers and faculties of his Soule in his understanding will desires and affections is most clearly confirmed by plaine testimonies of holy Scripture First by the last verse of this Chapter where it is said that when God had created man Male and Female and finished the Creation he saw every thing which he had made and behold it was very good If man was very good then was he upright in all the faculties of the Soule in his understanding will desires and affections and there could be no discord among them for that is evill and miserable Secondly we have the testimony of the wise Preacher Eccles. 7. 30. that God made man upright that is in Originall righteousnesse conformable in his upright reason understanding will and affections to the just revealed will of God Thirdly experience teacheth that the things which make man ashamed are ignorance and errour in mind and understanding perversnesse of will disorderly lusts and affections and deformity and distemper either in Soule or Body Now Man and Woman had no cause of shame in them neither were they ashamed when they were naked and went uncovered in all parts as wee reade Chap. 2. 25. and therefore in the state of innocencie all these causes of shame were far from him and he most free from them The Secondary conformity of man to God which is in man according to his Body consists in things which belong to the body and to the outward visible man First wee must not conceive that God is any kind of body or bodily substance as blasphemous Vorstius and other Arminians have written neither that God hath a forme and shape like a mans body as the Anthromorphites of old dreamed For it is manifest that in him who is infinit and so present in all places that he is in his whole essence in every place should have any difference or limitation or dimension or measure of severall parts which is necessarily required in the forme shape and substance of mans body and every bodily thing But yet because in the most wise and artificiall frame and naturall temper of mans body and the most fit disposition and order of all parts by which
age of the World which God doth not over-rule and order by his providence For as hee is infinite in wisedome and power able to decree and ordaine from all eternity all things most wisely and to create and bring to passe all things according to the counsell of his will by a mighty hand of power which cannot bee resisted So also hee is wonderfull in goodnesse and bounty to provide most carefully all things needfull in aboundance for the being and welbeing of his creatures and to order governe and dispose all things good and evill most wisely to the good of his elect the iust punishment and destruction of the wicked and to his owne glory Wherefore that wee may better understand this point and proceed profitably in the handling of it We are first to consider the signification of the name and the true sense of the word And after to insist upon the thing it selfe and to define and describe this actuall providence of God The word providence is sometimes taken in a large sense and signifies Gods care and respect of all creatures both in decreeing and ordaining their being and all things which befall them and in executing his eternall decree according to the counsell of his owne will for in all these things God did shew a provident care and respect Sometimes the word is used more strictly and that three wayes First for the provident care and respect of God in decreeing things for the best that they should so come to passe as they have done or shall doe at any time hereafter of this providence the Apostle speakes Hebr. 11. 40. where hee saith God having provided some better thing for us that they without us should not bee made perfect this may bee called Gods providence in willing and decreeing Secondly it signifies Gods provident care which hee shewed in the creation of the World and all things therein For hee first created things above which could subsist and bee perfect by themselves without the inferiour elements and the creatures in them as the highest heavens and their inhabitants the Angels then hee created the visible heavens which might bee ready by their light to bee of use for other thâ—ngs below in such measure as was needfull then hee created the spacious regions of the aire through which that light might shine to other elements and all creatures which hee was about to create in them and before hee created any living creatures which could not well subsist nor move themselves without greater light then that of the naked heavens hee created the Sun Moone and Starres which might both give light sufficient to those creatures and also might cherish and comfort them and all other things which were made to serve for their use And before hee created mankind male and female in his owne image fit to rule under him in the inferiour World hee prepared and made ready for them all creatures which they might rule over all kinds of delicate food in great variety and aboundance and a Lordly palace and place of pleasure wherein to dwell in which he put them so soone as they were created As God in all this shewed his provident care for man and all creatures to make them every one perfect in their kind with naturall perfection in the creation so I have noted this his actuall providence in the severall passages of the creation and have unfolded it so farre as for the present was necessary Thirdly this word is frequently used to signifie Gods provident care in ordering and governing the whole created World and preserving all creatures therein and in disposing every thing which doth befall them and come to passe in the World to some good end according to the counsell of his owne will This is the actuall providence which now comes to bee distinctly handled and unfolded in the next place after the creation But before I come to describe this providence of God and to lay open the nature object severall parts and kinds of it I hold it necessary to prove clearly out of the holy Scriptures that there is in God such a providence and provident care which hee doth shew and exercise in the ruling and governing of the whole World and ordering and disposing all things to their severall ends And that God is not a carelesse sleepie and slumbering one who doth neglect and not see regard and care for any things here below as some blind fooles desperate Atheists and wicked Men have imagined and spoken as the Psalmist sheweth Psalme 10. 11. 13. and 94. 7. who say that the Lord doth not see God hath forgotten â—ee hideth his face hee will never see nor regard nor require what is done among men in the World For the manifest proofe of Gods providence I will first rehearse some notable testimonies even plaine texts of holy Scripture which being laid together may minister to us sufficient matter and occasion to describe and set forth the actuall providence of God and all things wherein it doth consist and which thereto belong Psalme 14. 2. The Lord looketh downe from heaven upon the Children of men to see if there bee any that doe understand and seeke after God Psalme 33. 13 14 15. The Lord loooketh from heaven hee beholdeth all the Sons of men from the place of his habitation hee looketh upon all the inhabitants of the Earth Hee fashioneth all their hearts alike hee considereth all their works Psalme 34. 15 16. The eyes of the Lord are upon the righteous and his eares are open unto their cry The face of the Lord is against them that doe evill to cut off the remembrance of them from the Earth Psalme 36. 6. Thy iudgments O Lord are a great deepe thou preservest man and beasts Psalme 104. 27 28 29 30. All living things wait upon the Lord that hee may give them their meat in due season Hee giveth to them and they gather it hee openeth his hand and they are filled with good when he hideth his face they are troubled when hee taketh away their breath they dye and returne to their dust when hee sendeth forth his Spirit they are created and hee renueth the face of the Earth Psalme 113. 5. Who is like unto the Lord our God who dwelleth on high 6. Who humbleth himselfe to behold the things that are in Heaven and in Earth 7. He raiseth the poore out of the dust and lifteth the needy out of the dunghill that he may set him with Princes Psalme 138. 6. Though the Lord bâ— high yet he hath respect to the lowly Job 13. 7. But aske now the beasts and they shall teach and the fowles of the Aire and they shall tell thee 8. Or speake to the Earth and it shall teach thee and the fishes of the Sea shall declare unto thee 9. Who knoweth not in all these that the hand of the Lord hath wrought this 10 In whose hand is the soule of every living thing and the breath of
in all his outward actions which hee doth either immediatly by himselfe or mediatly by the ministery of his subordinate instruments and it also over-ruleth and disposeth things which are evill which are not done by God himselfe moving the doers of them but come to passe by the permission and sufferance of him wittingly and willingly suffering his creatures to abuse the power which they have from him This point is manifest by the Lords owne words Isa. 45. 7. where hee saith I forme the light and create darknesse I make peace and create evill I the Lord do all these things And by that speech of the Prophet Amos. Chap. 3. 6. Shall there be evill in a City and the Lord hath not done it The true sense and meaning of which words Saint Augustine doth notably expresse where he saith nothing is done unlesse God omnipotent doth will that it be done either by doing it himselfe or suffering it to be done for it could not be done if he did not suffer it neither verily doth he unwillingly without or against his will but willingly and with his will suffer every thing to be To which purpose hee hath divers other speeches as that God being good would not suffer any evill to be done unlesse as he is omnipotent he could bring good out of them neither is that done without Gods will which is done against his will that is his word and approbation In the second maine part there are divers speciall branches shewing the speciall things whereby Gods actuall providence is distinguished from his other outward actions The first is that it consists in Gods ruling ordering and governing the whole World and watching over his creatures with a carefull eye The second that it comprehends in it Gods doing of all good and his permission and suffering of all evill The third that by it God disposeth all things which are done in the World to the manifestation of his glory and the eternall salvation of his elect in Christ. The fourth and last is that it is no other exercise of wisedome power goodnesse mercy and justice but in executing things which hee hath decreed from all eternity even ruling ordering and disposing all things wisely after the counsell of his owne will For the first point to wit that God exerciseth his actuall providence in ruling ordering and disposing the whole World and all therein as supreme Lord King Iudge and Ruler thereof the Scriptures aboundantly testifie as Gen. 18. 25. and Psalm 50. 6. Psalm 82. 1. and 2. Chron. 19. 6. where God is said to bee the Iudge of all the Earth yea the Iudge both in Heaven and Earth who sitteth chiefe among all Iudges and is with them in the iudgement Also in those places where the Kingdome Dominion and Rule over all is said to belong to God and hee is said to bee the King which reigneth and ruleth all to the utmost ends of the Earth yea to be a great King above all Gods and the onely potentate King of Kings and Lord of Lords as I Chron. 29. 10. 11. Psalm 10. 16. and 29. 10. and 4. 27. and 95. 3. and his Kingdome is said to rule over all Psalm 103 19 and that not for a time but from generation to generation Psalm 145. 13. It is he who setteth bounds to the tumultuous Seas beyond which they cannot passe Iob 38. 8. Psalm 104. 9. and ruleth over the raging waves Psalm 89. 9. and stilleth thâ—â— when they arise And that hee hath a watchfull eye over all creatures even to preserve man and beast it appeares Psalm 36. 6. and that as his eyes are upon them that feare him and hope in his mercy to deliver their soule from death and to keepâ— them alive in famine Psalm 33. 18. 19 So his face is against them that do evill to cut off the remembrance of them Psalm 34. 16. The second point is that Gods providence is exercised both in the doing of all good and in permitting and suffering wittingly and willingly all evill which commeth to passe in the World and so it consists of two parts action and permission This also is fully proved and confirmed Isa. 41. 23. and 45. 7. where the Lord proves himselfe to bee the onely true God by disposing all things both forming the light and making peace by his active hand and power and also creating evill and darknesse by permitting and giving up the Divell and his wicked instruments to abuse his power which hee hath given them to doe evill and to worke wickednesse as wee see in Pharaoh whose heart hee is said to harden yea and to raise him up by giving him up to his owne lusts and into the hand of Satan who hardened him and made his heart obdurate so that the more God plagued him with great plagues which naturally tend to breake a stout heart and to pull downe pride the more did his corruption rise up and rebell and the more did Satan stirre him up against God and his people and made him run desperatly into the devouring gulfe of destruction Wee see this also in Gods permitting Satan to afflict Iob and to tempt him to blasphemy by stripping him naked of all that hee had tormenting his body and battering his soule with sore temptations of his wife and friends and with skaring dreames and terrible visions as wee read Iob 1. and 2. and 7. 14. Also the Apostle in expresse words affirmeth that God being provoked by mens wilfull sins doth in just wrath give them to uncleanesse through the lusts of their owne hearts and to vile affections and a reprobate minde to worke all iniquity with greedinesse Rom. 1. 24 26 28. and doth give them the Spirit of slumber eyes that they should not see and eares that they should not heare Rom. 11. 8. not by putting such a Spirit into them so as hee sheddeth his Spirit on men through Christ but by suffering Satan the Spirit of lying and of all blindnesse and wickednesse to enter into them which hee would doe into all men if God did not restraine him and by casting them out of his protection as wee see in the evill Spirit which vexed Saul and in the lying Spirit which deceived Ahab by entering into his Prophets and speaking lyes by their mouths 1 Sam. 16. 14. and 2 King 22. 22. And thus wee see that in all evils of sin Gods providence is exercised by way of voluntary permission But as for all good things which come to passe God hath in them an approving will and a working hand and worketh in men both to will and to doe yea every thought and purpose of good 2 Cor. 3. 5. Philip. 2. 13. and without him we can doe nothing Ioh. 15. 5. So that in all morall duties and in all good and godly workes God worketh in men by his Spirit immediatly and giveth them hearts will and power to doe them and they are but his instruments to performe these good things as
Ioseph professeth ascribing all his piety and charity which hee shewed in nourishing his bretheren and their families to God And all naturall good things God worketh either immediatly by his owne hand alone as in the creation wherein hee gave being to all things without any meanes at all or by instruments and meanes which hee himselfe hath first created hee giveth light by the Sun Moone and Starres and by them and the whole Heavens which are turned about by his counsels and by their influâ—nce hee refresheth and nourisheth all creatures on Earth and also doth by them both use correction and shew mercy Iob 37. 12 13. and Matth. 5. 45. There are besides these other things which are good and profitable not simply in their owne nature but by accident and in some respect as for example for men to abstaine from marriage and from begetting children for the increase of mankind is not a thing naturally or morally good in it selfe being a refraining from the use of Gods ordinance but yet in case of urgent necessity when Gods Ministers and Servants doe live in times and places of persecution and are driven to flee and wander from place to place naked and destitute of meanes whereby to maintaine Wives and Children Saint Paul tells us it is good for a Man to live single and not to touch a Woman 1 Cor. 7. 1 35. for by this meanes he shall avoid much distraction and more freely attend the service of God Also for men to fast and afflict their bodies by abstaining from comfortable nourishment and necessary food for a time is not simply good in it selfe but yet it is profitable for taming the proud and rebellious flesh and for furthering of our humiliation in times of private and publike calamities when Gods hand is heavy upon us or upon our Land and the feare of his threatning judgments which hang over our heads doe terrifie us these and such like are called good things that is profitable expedient and by accident and in some respect and condition good Other things there bee which in their owne nature are evill and hurtfull and evils of affliction and punishment as crosses of Gods people and plagues which though they hurt and destroy the outward man and the flesh yet by God gracâ— they worke to the saving of their soules and the amendment of their lives as wee read Psalme 119. 67 71. and 1 Cor. 5. 5. and 11. 32. and in that respect are called good And the plagues and destructions which befall the wicked which to them are dreadfull and wofull evils and curses but as they tend to the deliverance of Gods Church from their 〈…〉 rsecutions and oppressions to the purging of his land and the magnifying of Gods justice and power so they are good in the issue and event and in respect of Gods purpose intending good by them Now in all these God hath an active and working band as well as a permitting will and his actuall providence ruleth in them Hee gives men the gift of continency and power over their owne wils to live single and to make themselves Eunuches for his Kingdomes sake as our Saviours words shew Matth. 19. 11 12. and the words of the Apostle 1 Cor. 7. 37. Hee cals upon men in his word and by his grace stirres them up to fasting weeping mourning and afflicting of their bodies for the greater humiliation of their soules Joel 1. 14. and 2. 12. and Zach. 12. 10. Hee doth sometimes by his owne hand afflict his people when hee sends among them sore diseases which are the stroke of his hand Job 36. 18. and Psalme 39. 10. and by his owne immediate hand hee strikes and consumes the wicked Iob 34. 25 26. as wee see in the drowning of the old World in the destruction of Pharaoh Ananias and Saphyra and divers others Sometimes hee doth by good instruments afflict and punish his people and plague and consume the wicked as by his Angell hee punished Israels sin and Davids pride 2 Sam. 24. 17. and destroyed the host of Senacherib 2 King 19. and smotte Herod Act. 12. And by Joshua Moses David destroyed the Canaanites and the Philistines and other enemies of his Church Sometimes by evill instruments hee afflicteth and punisheth his owne people and plagueth and destroyeth the wicked by Absalom and Shimei hee punished David and by wicked Jehu hee destroyed the wicked family of Ahab by Satan and the wicked Sabaeans and Chaldâ—ans hee afflicted and tryed Job and by the proud King of Ashur hee punished Israel and Judah and destroyed the Idolatrous nations as appeares Isa. 10. where hee is called the rod of Gods wrath and proud Nebuchadnezar is called his servant in punishing his people the Iewes and destroying the obstinate among them and in crushing the wicked nations Ier. 25. 9. For he in whom all doe live move and have all being Act. 17. 28. gave to those wicked Kings power and might and though their owne lusts and unsatiable desire and ambition stirred them up and so â—he act was in the wicked themselves yet hee over-ruled and disposed their malice to performe his purpose and to execute his most just judgements And thus wee see that Gods actions are most wise and just in those evils which hee executeth by wicked instruments and that which they doe with a wicked mind and for an evill end God doth justly give them power to doe and permits them to abuse his power to their owne ends when hee purposeth to direct all to a good end and so doth And therefore though no evill is done in the World but by his providence yet is hee no author or efficient cause of sin the sinfulnesse of the action is of the evill instruments and the power of it and the disposing of it to good that onely is Gods And although men who are limited by Gods law may doe no least sin or evill for a good end that greatest good may come thereof and if they doe it is sin in them yet God who is supreme Lord of all and whose will is the rule of all righteousnesse and who by his omnipotency can raise out of the greatest evill a farre greater good and can make the Divels malice and mans fall the occasion of bringing Christ into the World and a way to shew his infinite goodnesse and mercy in saving and redeeming his elect and to magnifie his glorious power and justice in their eyes by destroying the wicked with eternall destruction the sight whereof brings them to a more full fruition of his glory and makes them farre more sensible of his goodnesse to them and of their owne eternall blessednesse hee may doe what seemes good to his heavenly wisedome and evill so farre as he willeth it and hath an hand in the ordering of it is no sin but doth more shew his goodnesse and unspotted purity and holinesse The third thing is that God by his actuall providence disposeth all things which are done in the World
to the manifestation of his glory and the eternall salvation of his elect in Christ. The glory of God is two wayes made manifest by his actuall providence First in a more generall way by a more generall providence Secondly by a more speciall way which is called his speciall providence First by the generall thâ— whole World is ruled by an universall motion and all things in the World every one according to the proper nature and naturall disposition and inclination of it For as the Apostle saith Hee giveth to all life and breath and all things and in him wee all live move and have our being Act. 17. 25 28. Hee by his mighty word sustaineth all things Hebr. 1. 3. His name is excellent in all the World in which he sheweth his glory Psalme 8. 1. The Heavens declare his glory and the firmament sheweth his handy-worke day unto day uttereth speech and night unto night sheweth knowledge and that by the Suns going round about the World and discovering by his light all things from one end of Heaven and Earth to another Psalme 19. 1 2. This generall providence appeares First by his consecration of things Secondly by his destruction of so many as hee in his just will and judgement thinks fit Thirdly by his governing of all things according to his eternall counsell and just will First hee doth universally conserve and uphold all things in the World by the light motion and influence which hee hath given to the heavens in the creation which are continually turned about by his counsels that they may doe whatsoever hee commandeth them upon the face of the World in the Earth Iob 37. 12. Hee maketh his Sun to shine on the evill and on the good and sendeth raine on the iust and uniust Matth. 5. 45. Hee giveth food to all flesh Psalme 136. 27. Hâ—â— giveth meat to the beasts and feedeth the young ravens which crie Psalme 147. 9. He provideth for the fowles of the aire their food though they neither sow nor reape and cloatheth the grasse of the field Matth. 6. 26 30. This conservation is first by succession For when any creatures passe away hee maketh others of their race and kind to succeed by a continuall generation and propagation as it were by a continued creation The forming and fashioning of men in the wombe is ascribed to him Iob 10. 8. 9 10. and 31. 15. and Psalme 139. 13. So that as men and other living creatures dye their off spring and progeny succeed in their place and by this meanes he doth renue the face of the Earth Psalme 104. 30. and not onely one generation of living creatures passeth away and another commeth in the place so that the earth is alwayes replenished but day and night succeed continually by the going and returning of the Sun and the winde whorleth about continually going and returning according to his circuits The waters doe all run into the Sea and yet the Rivers are supplied by springs which come from the Sea by secret passages under the Earth as the wise-Man sheweth Eccles. 1. 4 5 6 7. Secondly hee preserveth all things universally by changing mutable things from an evill to a good and from a lesse good to a better condition Hee girdeth the weake with strength Job 12. 18. 1 Sam 2. 4. Hee maketh the barren wombe fruitfull Psalme 113. 9. Hee turneth the wildernesse into standing pooles of water and dry ground into water springs and maketh the barren desert a fruitfull field Psalme 107. 35. Isa. 41. 18. and 51. 3. Hee raiseth the needy out of the dust and lifteth up the beggar from the dunghill 1 Sam. 2. 8. and Psalme 113. 7. And because the universality of creatures cannot bee preserved without Gods carefull keeping and preserving every particular therefore God hath an eye to every singular thing and his provident hand is reached forth to every one of them in so much that our haires are numbred and not one small sparrow can fall on the ground without him Matth. 10. 29 30. Hee cloathed the grasse of the field even every Lillie Matth. 6. 30. Hee reckons up our teares Psalme 56. 9. and is with every one in his going out and comming in in his downe sitting and uprising Psalme 139. 1. 2. Isa. 27. 28. Secondly his generall providence appeareth and is exercised in the destruction which hee himselfe according to his just will bringeth upon the whole Earth or upon whole Nations and Cities or upon some notable persons The destruction of the whole World in the dayes of Noah came by his hand and providence for hee said Behold I will bring a flood of waters and will destroy all flesh Gen. 6. 13. and hee foretold his purpose so to doe an hundred yeares before And the destruction of Sodome and Gomorrha was by fire which hee rained upon them Gen. 19. Hee smotte Egypt with plagues and destroyed the first borne and also Pharaoh and his host Exod. 12. and 14. Psalme 135. 10. And the Canaâ—nites by Joshua and Israel Josh. 10. and 11. and Senacheribs host 2 King 19. And the murmuring Israelites together with Corah Dathan and Abiram Num. 16. Vzzah 2. Sam. 6. 6. Herod Act. 12. and many others By this destroying and abolishing of men and other creatures and by his consuming and wasting of them by smitting the earth with barrennesse and sending pestilence and warre hee makes men know that hee is Jehovah the righteous Iudge and the Nations to see and feele that they are but mortall men as the Psalmist testifieth Psalme 9 21. and 46. 11. Thirdly this generall providence is seene in his government of all things according to his owne just will and good pleasure Hee doth after a generall manner rule inferiour things by the light and influence of the Heavens and of the Sun Moone and Starres By the Sun hee rules the day and by the Moone and Starres hee governes the night Psalme 136. 8. 9. And as his eyes are upon all things and upon all the wayes and workes of men so hee fashioneth their hearts Psalme 33. 15. Hee keepeth the waters of the Sea within their bounds beyond which they doe not passe Psalme 104. 9. Hee hath a set time and season for every thing and for every purpose under Heaven Eccles. 3. 1. And this government hee exerciseth by motion and direction of motions and by cohibition First by motion for hee moveth all things not onely the mindes wils of men by turning their hearts at his pleasure Ier. 12. 24. Act. 17. 28. Psalme 105. 25. and Prov. 21. 1. but also things without life by a naturall inclination which hee giveth to every thing in his kind as the Psalmist sheweth in the Sun Moone and Starres the windes and the waters Psalme 104. 19. 25. And as hee moveth every creature so hee directeth all their motions as appeares Psalme 37. 23. Prov. 20. 24. Ier. 10. 23. In so much that what men
by nature fit so by office ready to be sent on his message and to doe his will as Gen. 19. 1. Psal. 103. 20. Matth. 18. 10. In this sense we are to take the word in this discourse of the creation of Angels For though Christ be the Angell of God and the great messenger of salvation and Gods ministers as they are Gods embassadours sent by him are Angels of the Lord yet they are not Angelicall spirits created in the first beginning they are onely Angels by office and calling not by nature in the creation Onely the heavenly spirits whom God hath made at the first fit to minister and hath since in Christ appointed to be ministring spirits for the good of them who are chosen to be heires of salvation in Christ they are Angels both by nature and office And they are the proper subject of our present discourse I proceed to the Doctrines which I will prosecute in order as they arise out of this Text. First seeing the Angels are included in this word the heaven hence we may learne that as the heavens so the Angels the host of heaven had their beginning with the highest heaven and were not in being from all eternity which point is farther confirmed by all such Scriptures as attribute a beginning to all things and tell us that they are and subsist not of themselves but from God as Rom. 11. 36. where the Apostle saith that of God and through him and to him are all things and 1 Cor. 8. 6. But to us there is but one God the Father of whom are all things and we for him and one Lord Jesus Christ by whom are all things And Revel 4. 11. and 10. 6. thou Lord hast created all things and for thy pleasure they are and were created And that God who liveth for ever created heaven and the things that therein are And that in this universality of things created the Angels are comprehended the Apostle sheweth most plainly Colos. 1. 16. where hee affirmes that all kinds of things visible and invisible whether they be thrones or dominions or principalities or powers all were created by him and for him But if any shall cavill and say that though they are of God and he is the cause and creatour of them yet it doth not necessarily follow that they were created in the beginning with the heavens but from eternity and as co-eternall effects have their being from God The next words which follow will cut off this objection which affirme that Christ is before all things and by him all things consist Verse 17. and therefore they had a beginning after Christ and were not co-eternall with him Reason also confirmes this drawne from the fall of a great multitude of the Angels For things eternall which were and had their being from eternity without beginning and before all times they cannot fall in time nor be changed but abide the same for ever But a great multitude of the Angels did fall And the Divell was once one of the most glorious among them and he with many others who left their habitation are reserved in chaines to the last judgement 2 Pet. 2. 4. and Jud. 6. Therefore they are but creatures made in the beginning Secondly though Angels are not circumscribed and measured by a bodily space or dimension yet they are definitively in place and where there is no place there can be no Angell as I shall shew hereafter Now before the creation of the heavens there was no place at all wherein Angels might be abide and subsist Therefore before the heavens they were not but were created with them But Angels are called Jehovah as that Angell which spake to Agar and promised to multiply her seed Genes 16. 13. and the Angell which appeared to Moses in the bush Exod. 3. 4. and the Angell which rebuked Satan Zach. 3. 1. And Jehovah is without beginning The Angell mentioned in those places was Christ the Sonne of God the Angell of the Covenant and so was Jehovah indeed the creatour of Angels the words of the severall Texts shew so much For that Angell saith I will multiply thy seed and I am the God of Abraham Therefore this Objection is of no force Angels are called the sons of God Job 1. 6. and 38. 7. Therefore they are of Gods nature and substance begotten from all eternity not created with the heavens Every son of God is not a naturall son begotten from all eternity for men are also called sons of God by creation regeneration and adoption and yet are not naturall and co-eternall sons of God And so Angels are sons First by creation in respect of the speciall image of God in which they were made and to which they are conformable Also the good Angels are sons by adoption unto God in Christ their head But none of them all is the Son of God by nature as the Apostle testifieth Heb. 1. 4 5. that is proper to Christ alone he onely is the brightnesse of his Fathers glory and the expresse image of his person and he onely is called the first-borne and the onely begotten Son of God John 1. 14 18. Therefore this Objection is of as little force as the other This point serves to shew that absolute eternity without beginning is the proper attribute of God and to communicate it to any other by holding that any other besides the one onely true God is eternall is no lesse then a sacrilegious robbery and taking from God the honour due to him For seeing Angels are all created in the beginning when the heavens were made and are not from all eternity much lesse may eternity be attributed to any other besides the true God Secondly here we see the grosse errour of Papists who worship Angels and pray unto them As also their foule mistaking and wresting of some Scriptures some examples of the Patriarchs as Abraham Jacob and Moses who did worship the Angels which appeared to them and spake unto them For these were not divers Angels but the great Angell of the Covenant Christ the Son of God appearing in the forme of an Angell who as he is Jehovah the true God so he is called by them who prayed to him and is worthy to be worshipped and prayed to but not any of the Angels which are but creatures and not Jehovah can be worthy of this honour which God requires as proper to himselfe The second Doctrine hence flowing is That all the Angels were created by that one God and three persons here called Elohim and that the Son together with the Father and the Spirit is the Lord the Creatour of them which truth is confirmed also by divers Scriptures as John 1. 3. where by the Word the eternall Son all things are said to be made and nothing without him And Colos. 1. 16. all things in heaven and in earth whether they be thrones or dominions principalities or powers all are said