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
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
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
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
giving of Christ his Son for a Redeemer aboundantly testifieth his infinite goodnesse and bounty his punishing our sins in Christ to the full shews his infinite Justice and his pardoning of beleevers by Christs satisfaction freely given and communicated to them shewes his infinite mercy and free grace as the Scriptures often testifie and our own consciences within us do witnesse and our daily sense and experience do proove And in our Redemption and application of it we see discovered the Trinity of Persons in one God And while wee in these things as in a glasse behold the glory of God with open face the vaile of ignorance being remooved we are changed into the same Image from glory to glory and so come to have communion with God and the fruition of him 2 Cor. 3. 18. The seventh and last Branch sets before us the utmost end of all Gods outward works to wit the eternall blessednesse of the elect by the communion vision and fruition of God in all his glorious attributes as wisedome power goodnesse mercy justice and the rest The Text it selfe intimates this Truth to us saying that all these workes of God proceed from his good will and pleasure For the good pleasure and will of God consists chiefly and principally in willing that his elect shall be brought to perfect communion of himselfe and of his glory for their eternall happinesse And what God willeth according to his owne good pleasure and doth because he is pleased so to do it must needs aime at the blessednesse of his elect by the sight and fruition of him and his glory Now therfore all Gods outward workes proceeding fiem Gods pleasure must needs tend to this end and this is confirmed Rom. 8. 28. 1 Cor. 3. 21 22 23. where we read that all things worke together for good to them that love God and are the called according to his purpose and that all things are the elects the world life and death things present and things to come and they are Christs and Christ is Gods also Col. 1. 16. all things visible and invisible were created as by Christ so for him that they might serve him for the salvation of his elect and for this end and purpose Angells principalities and powers are said to be made subject to Christ 1 Pet. 3. 22. And their office and ministery and the great wonders which God doth by them are said to be for them who shall be heires of salvation Heb. 1. 14. To these testimonies many reasons might be added I will onely call to mind that which I have else where abundantly declared and prooved to wit that for this end the world is upheld by Christ and for his sake and through his mediation ever since mans fall and for this end the wicked live even the barbarous and savage nations either that they may serve for some use to Gods people or for the elects sake whom God will raise up out of them or that God may shew his justice and power on them being sitted for destruction to the greater glory of his elect even the judgements of God on the wicked and their damnation serve for this end to increase the blessednesse of the Saints The doctrine of this description serves for to stirre us up in imitation of God our Creator not to content our selves with saying purposing and promising or with making a shew of doing good workes but to be reall true constant and faithfull in performance of them I or so doth God whatsoever he promiseth or purposeth or is pleased to doc that he doth in Heaven and Earth Sluggards who delight in idlenesse doing nothing and Hypocrites who say and promise and make great shew of doing but are barren of the fruites of good workes as they are most unlike to God and contrary to him so they are hatefull and abhominable in the sight of God and they onely are accepted of God who are active Christians alwayes doing good and abounding in the worke of the Lord their labour shall not be in vaine but every one shall receive reward according to his workes which are evidences of his communion with Christ and of his faith justification and sanctification wherefore seeing God is alwayes reaching forth his mighty hand to worke in Heaven in Earth in the Sea and all deep places for our profit let us be alwayes doing and studying to do good for his glory Secondly it serves to move and direct us in and through the outward workes of God to see and behold the infinite eternall and omnipotent God and his divine power and Godhead and in the unity of Gods essence the sacred Trinity of persons because all the persons have a hand in every worke and that one God who is three persons is the author and worker of every divine outward worke as this doctrine teacheth It is a common custome among men when they see and behold the handy worke of any person to remember the person to bee put in minde of him by the worke especially if he have knowne the person before and beare the love and affection to him of a friend and a beloved one So let it be with us so often as we see and behold the visible outward workes of God let us in them behold the face of God and remember his glorious attributes Let us in the great workes of Creation behold the wisedome and power of God the Creator in the worke of Redemption the mercy bounty and love of God in our Sanctification the love and the holinesse of God and in them all let us behold the three glorious Persons in that one God who worketh all things after the counsell of his owne will The Father by his eternall Word and Spirit creating all things The Sonne sent forth by the Father in our nature and sanctified by the Spirit redeeming us and paying our ransome The Holy Ghost shed on us by God the Father through the Sonne Christ in our regeneration And all three conspiring together to purge sanctifie and justifie us and to make us eternally blessed in our communion with them and in our fruition of God in grace and glory And let us take heed and beware of idle and vaine speculation of Gods great workes which shew his glory and proclaime his glorious Attributes Wisdome Power and Goodnesse lest by such idle negligence wee become guilty of taking the name of the Lord our God in vaine Thirdly from this description we may easily gather and conclude that sinnefull actions as they are evill and sinnefull are not Gods workes for God is pleased with those things which he doth and his workes are according to his pleasure but God is not pleased with sinnefull actions and evill workes he hath no pleasure in iniquity Psal. 5. 4. If any aske How then can it be done if he will not and be not pleased I answer That in them there is to be considered 1. A naturall motion or action proceeding from some created power
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
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
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
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
day or the first day I answere that Gods day which is most truly and properly so called is the time of light and in it their is no night or darknesse For God speakes of a naturall day distinct from the night but Moses speakes of a civill day which comprehends in it the space of 24. houres in which the Sun runnes round about the World with the heavens which day includes in it a day and a night and here observe that Gods day is all light and mans day is mixt of light and darknesse Thirdly it may asked whether the night or the day went before in the first day of the creation The Answer is that the night or time of darknesse was first and it is likely that darknesse did over-spread the face of the deep the space of a night that is 12. houres before God formed the light and setled the visible heavens in their place and that after the light was created it did shine forth for the space of 12. houres more before God went about to make the firmament which was the second dayes work and so the first day of the World was of the same length with all other civill or Astronomicall dayes that is 24 houres divided equally between light and darknesse The words of the text shew that darknesse overspread all the masse of the inferiour World for a time before the light was formed Also in naming the six dayes of the creation the evening that is the time of darknesse is rehearsed first before the morning which is the 〈◊〉 of light Also Gods people began their dayes of the weeke and of the yeare with the night and reckoned the Sabbath and other solemne dayes from evening to evening as appeares Levit. 23. 32. Fourthly it may bee asked how the firie or visible heavens could by their light make a day before the Sun was created seeing the light of the same heavens together with the light of the Moone and the Starres added thereto cannot make a day but it is night where the Sun is absent and the light of it not seene not withstanding the light of the heavens and of the Moone and Starres I answere that the light of the heavens without Sun Moone and Starres is sufficient to make a bright day in the place where they are and there it is alwayes day though by reason of the spacious regions of the aire and the great distance betweene them and the earth their light doth not shine to us to make a day of light without the beames of the Sun but it is dark night in that part of the earth where their light onely appeares Now in the first day before the firmament was made that is the region of the aire purged and refined out of the masse by the sinking and settling of the earthy and waterish matter towards the center there was no need of light further then the body of the heavens reached that is to the upper face of the rude masse not yet formed but remaining rude and full of darknesse And therefore so farre as the visible World was brought into forme they did give most clear day light and as all had before bin overspread with darknesse for the space of a night so all was now overspread with light for a dayes space and so the first day of the creation was one halfe all night and another halfe all day in all the visible World even in all parts thereof which were then created and brought into perfect forme and being From this text thus opened wee may observe divers points of instruction First we learne that as there are three Persons in that one God which created the World by his own infinite power so every Person is a creatour and God the Father by his eternall Word the Son did extend and shew forth his power to the framing of every creature and by his Spirit did give all forme and perfection to them As the word Elohim used in the first verse notes more Persons so here and in the verse before wee see the Persons distinguished and all three working in the framing of the World and all the creatures therein First God the Father is brought in creating Secondly by his Word that is not by a sound of the voice or a word uttered for there was then no aire to receive such a sound but by his eternall Word bringing things into being according to his eternall Counsell and decree Thirdly by his Spirit moving upon the face of the waters and cherishing the rude and common matter of the whole visible World yet void and unformed and preparing it for the receiving of the severall formes of all creatures in the severall parts of it Which point excellently confirmes our faith in the true Doctrine of the blessed Trinitie and confutes Sabellius Servetus the Socinians and Arminians who denied the eternall Deity of the Son and the holy Ghost and overthrowes their severall heresies and damnable errours Secondly wee hence learne that all things are possible to God he can as easily and quickly by his eternall Word and power bring greatest things to passe even bring light out of darknesse and the glorious pure spacious visible heavens out of the rude impure and confused masse which was without forme and void as a man of nimble tongue and ready speech can speake a word Which Doctrine other Scriptures doe aboundantly confirme which ascribe to God omnipotency and proclaime him to bee wonderfull in counsell and excellent in working and that nothing is too hard or wonderfull for him to doe as Genes 18. 14. Isa 28. 29. Iob 36. 5. and 42. 2. Which serves to stirre us up to feare admire and reverence God to seek his favour and protection above all things and to rest confidently on him for defence against all enemies and dangers when wee are reconciled to him and have him for our God and our portion Thirdly we may here observe that God is wonderful in wisedome and providence in that the first thing created in this visible World was light even the bright and shining heavens which as above all visible creatures they shew the glory and super-celestial excellency of God in their naturall frame and substance so also give bodily light to the eyes of all bodily living creatures which were to bee made to see and discerne the glorious beauty and admirable frame of his visible works for hereby it came to passe that none of gods visible perfect works of wisedome were for an houre smoothered in darknesse but were all manifest and Gods glory was clearly seene in them so soone as there was a seeing creature able to discerne them This sheweth that God hath done his part to reveale himselfe and man who takes not notice of God in his works to worship him aright is without all excuse And this should stirre us up to labour to see God and to discerne him in his works and to place all
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 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
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
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
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
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
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
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
his pleasure whensoever he will And hereby to be stirred up and encouraged to rejoyce mo 〈…〉 aboundantly in the Lord our Creatour to rest more confidently on him when we have committed our selves to his protection and he hath received us under the shadow of his wings and to hope for all blessings which he hath promised and for the performance of all his promises in due time and season without hinderance or resistance of any power As all created things were made for some end and whatsoever is not fit to serve for some speciall end is a meer vanity so the knowledge of things without the knowledge of the end and use of them is a vaine notion swimming in the braine and therefore the maine thing which we ought to drive at in seeking the profitable knowledge of things is to know and understand the speciall use of them Now Gods creating of the highest heavens and the host of them in glorious perfection by himselfe alone in the first act of creation in the beginning doth serve most properly naturally and necessarily to shew the infinite wisdome and omnipotencie of God the Creatour as is before proved that we seeing therein these divine attributes of God as in a glasse may rejoyce in him and rest securely on his promises knowing that he will performe and fulfill his word and none can resist him Wherefore let us study to make this right use that our knowledge may be sound and saving and may bring us on to salvation Secondly this may justly smite our hearts and make us ashamed of our owne dulnesse and negligence in this point in that we all or the most part of us have so often read heard remembred and understood in reading and hearing the Word of God this great worke of creating the heavens and heavenly host and have beleeved it and spoken of it and so have passed it over without seeing beholding and considering in it the wisdome power and glory of God Alas there be few amongst us who have taken care to look so farre into the end and use of these things of God and that is the cause that science abounds without conscience and much knowledge goeth alone without any sound or sincere practise O let us be throughly ashamed of our negligence in the times past which is too much indeed and let us labour to redeem the time hereafter by double diligence studying to see Gods glory in those great workes and seeing to admire his wisdome and to adore his heavenly Majesty Thirdly Gods truth in this doctrine beleeved and embraced is a strong Antidote against all Atheisticall thoughts which possesse the hearts of divers dull and carnall people who cannot conceive thoroughly nor fully beleeve but often doubt of Gods omnipotencie and ability to create in a moment out of meere nothing most perfect and glorious creatures such as are Angels and blessed spirits and the heaven of heavens Such doubts are the cause that they cannot beleeve in God rest on his power and be confident in him in cases of extremity when the whole world seems to be against them and all outward helps faile If they did but discerne the power of God by the first simple act of creation they might know and beleeve that hee out of nothing can raise more help then they can desire or stand in need of in their greatest extremities Secondly in that here in the first act of creation performed in the first beginning of all things and in the first moment of time God the Creatour is described by the name Elohim which signifies a plurality of persons in the unity of essence as I have before proved and this act is ascribed to all the three persons equally in one and the same word Hence we may gather a necessary doctrine concerning the consubstantiality equality and eternity of all the three persons in the sacred Trinity to wit That the three persons the Father the Son and the holy Ghost are all co-eternall and without beginning all equall among themselves and consubstantiall of the same undivided nature and substance three persons distinct in one infinite eternall Jehovah For plaine reason tells us that whatsoever had no being given to it in or after the first beginning of creatures but was and had a being already in the first beginning and before any thing was made yea was the authour and maker of the first worke of all that must needs be of absolute eternity every way eternall without any beginning or end at all Now such are all the three persons in the blessed Trinity they all by this word Elohim are shewed to be equall in the first act of creation and so to be before the first beginning of all things as the authour and cause before the worke and effect they all are declared to be one and the same singular God and undivided essence and therefore this Doctrine doth hence truly arise I need not here againe stand upon further proofe of it for that I have done aboundantly already in expounding the Doctrine of the Trinity Onely the consideration of this truth may serve first to convince all Heretickes of horrible errour and blasphemy who deny either the Creatour of the world to be the true God or the Son and the Spirit to be equall co-eternall and of the same substance with the Father as the Arians and others did Behold here the blasphemous fictions of these men cut off before they shoot forth and rooted up before they were sowne by this first act of creation as it is here described by the Spirit of God and therefore let us hate and abhorre all such dreames and fictions as most monstrous and unnaturall damned in Gods booke from the first words of the history of the first creation Secondly let us even from this furthest ground fetch the all-sufficiencie of our Mediatour and Redeemer Christ and the efficacie and perfection of his full satisfaction that we may rest on him confidently without scruple feare or doubting As also the infinite power of the Spirit that we may rest in his strength for perseverance If the Son Christ or the Spirit were inferiour Gods and of an inferiour nature not infinite nor co-eternall with the Father men might have some colour of diffidence and some cause to doubt of sufficient satisfaction redemption and stedfast perseverance But here we see the contrary that the Son if the Word by whom all things were made and the Son and Spirit one the same God and Creatour with the Father and the Spirit as he is in the regenerate is greater every way then he that is in the world 1 John 4. therefore let us comfort our selves in the all-sufficiencie of Christ for full redemption and of the Spirit for sanctification and perseverance Thirdly in that here the first act of creation even the creation of the highest heavens with the host of them and of the common matter of the visible world out of
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
this put us in mind to be humble here and to rest in hope that the eternity and the eternall joyes of heaven are such as neither eye hath seen nor eare heard nor mans heart conceived And let us labour to walke by faith and not by sight as the Apostle saith 2 Cor. 5. 7. So much for the Doctrines There be also two questions which here offer themselves to be discussed The first is What time of the yeare the world was created and which day moneth were the first of the world without the knowledge of this we cannot exactly tell how long it is since the world was created The second is How long it is since that first beginning wherein God created the heavens and the earth For Moses doth carefully set them downe untill his time and so also doe the succeeding Prophets which sheweth that this knowledge is not to be neglected For the first question Some hold that the world was created in September in the time of the Autumnall equinoctiall Others that it was created in the Spring time and in March when the day and night are equall and of one length in all the world Both these opinions are maintained by reasons and arguments produced out of Gods Word but the reasons which are brought to prove the latter opinion I conceive to be more strong and solide and therefore I doe incline to beleeve that the world was created in the Spring time and not in Autumne and that others may be better confirmed in this truth I will propound the reasons on both sides and will answer the one and confirme the other The maine Arguments which tend to prove that the world was created in September are foure especially The first because September was from the beginning observed and accounted for the first moneth of the yeare both by the Israelites and Forefathers and also by the Egyptians and other Nations For Exod. 12. 2. it appeares that March for a speciall reason was made the first moneth to the Israelites because in that moneth they came out of Egypt And that till then both they and the Egyptians accounted September the first moneth I answer that the Egyptians did erroneously begin their yeare in Autumne and the Israelites living with them did for civill respects follow their account And therefore when they were to depart out of Egypt God did both reach and command them the right observation in Abib or March Exod. 12. 2. and called them to the true ancient and originall forme of beginning the yeare in the Vernall equinoctiall which is in Abib that is March Yea the Caldeans and Persians who were of better credit then the Egyptians did alwaies from the beginning account March the first moneth of the yeare therefore this Argument is of no force Secondly they argue that September was the moneth wherein the yeare of Rest and the yeare of Jubile did begin by Gods appointment as appeares Levit. 25. 9. for on the tenth day of that moneth God commanded the Israelites to sound the Trumpet of Jubile in all the land and so to begin their yeare of Jubile and Release Therefore that is the true beginning from the creation I answer to this two waies First that as the yeare of Rest was not the first but the seventh and the last of the seven and the yeare of Jubile was the next year after seven Sabbaths of years So the Lord did still follow the number of seven and would have it begin in September because it was the seventh moneth and not the first by the order of creation Secondly the moneth of September when all the fruit is taken from the ground and men begin to sow and plant for the next yeare is the fittest time for to begin the yeare of Rest and of Jubile wherein every man was to re-enter into his land which he had sold as appeares Vers. 10 11. and this was the cause of beginning in September not because it was the first moneth of the world and of the yeare reckoned from the creation but because it was the fittest for men to give up the land empty to the owners when they had gathered in the corne and fruit and cleared the ground and so this Argument is of no force Thirdly they argue That the time wherein all things naturally come to prefection is most likely to be the time wherein God created the world and all things therein perfect in their kind and that is Autumne and September as experience teacheth Therefore it is most likely to be the first moneth from the creation This Argument is divers waies defective First the state of the world in the creation was far different from that state of things which now is ever since mans fall and corruption Then all times were both Spring and Harvest and trees did both blossome and beare perfect fruit at all times of the yeare Therefore no certaine Argument can arise from this ground Secondly if any time be more perfect then another and retaine perfection from the creation it is most likely to be the Spring time for in the Spring all things begin to revive and shoot forth of the earth as they did in the creation then are the fields most fresh and green and full of beautifull flowers as in the state of innocency And as for Summer and Harvest they doe but ripen things which the Spring hath quickened and nourished and hasten them to corruption and not to perfection causing them to die and wither Yea verily if the earth had not been cursed for mans sin it would now bring forth in the Spring not onely flowers and blossomes and Spring fruits but also all other kinds of fruit Therefore this is a weak Argument As for their fourth Argument which is Cabalisticall drawne from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth in September agreeing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth in the beginning in the same letters I have answered it before and shewed that they differ in one letter to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore it is but a fallacie But now for the beginning of the yeare naturally in the moneth of March which is called by the Hebrewes Abib and Nisan as being the moneth in which the world was created and that the world was created in the Vernall equinoctiall when day and night were equall in all the world divers of the Ancients affirme and hold as Athanasius Ambrose Theodoret Cyril Damascene Beda and others and with them many judicious and learned Divines of later times doe concurre as Junius Polanus and others Their reasons are very strong forcible and convincing which cannot be gain-said First they prove it out of the Scriptures Gen. 8. 13. where that moneth is called the first of the yeare by account from the creation wherein the waters were dried up from the earth and it began to bring forth fruit for Noah and the
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
Scripture the Angels may here be understood Thirdly what is here meant by the heavens Moses himselfe sheweth Chapt. 2. 1. namely the heavens and the host of them that is the Angels for they are the host of the highest heaven and so are called Luke 2. 13. Therefore undoubtedly the Angels are included in the word Heavens So then the creation of the Angels coming now the next in order to be handled I will seeke no further for a Text though there be some more plain and expresse but will ground all my Doctrines concerning the creation and nature of Angels on this word taken in that sense which I have here proved which offers to our consideration five maine and principall points of instruction unto which all other Doctrines may be reduced which concerne their nature and creation and may be as branches comprehended under them First we here learne that Angels had a beginning and were not from all eternity Secondly that God created them and that they were made by that one God and three persons here called Elohim Thirdly that they were created in the beginning as the word Bereshith taken in the most strict sense signifieth the first moment of time Fourthly that they were created by the first simple act of absolute creation that is they were made out of nothing most perfect and glorious creatures in an instant Fifthly that they were made in and with the highest heavens and by the law of creation made to inhabit them as the proper place of their naturall habitation These are the maine and principall points of Doctrine which immediately flow from the words And these especially the last of them doth offer to our consideration divers other particular questions and points of instruction to be handled As first seeing they were created in and with the highest heavens to be the proper inhabitants of them therefore they are of an heavenly nature even pure excellent and glorious spirits such as the nature of the place requires to be suteable inhabitants And here an occasion is offered to seeke out a true description of Angels and to enquire after their wisdome power and such like properties wherein they excell and are like unto God the Creatour bearing his image Secondly hereby are offered to us these points to be handled and these questions to be discussed viz. That the Angels are of a finite nature limitted to their places Also whether they are circumscribed and measured by the place in which they are or rather definitively in it And whether and how they move from place to place and such like Thirdly the most high and large heavens compassing about the whole visible world in and with which they were created to be the host of them doe import that the Angels were created many in number according to the largenesse of the place and that they are innumerable more then mans fraile reason can comprehend Fourthly the highest heaven being their naturall place in which they were created Hence a question ariseth concerning a being in other places How they come to be out of heaven their naturall place and some of them quite banished out of heaven for ever And here their mutability and fall comes to be handled and the distinction of them into good and evill Angels Thus we see in briefe into what a broad field this short Text doth lead us and what large scope it gives us to speake of the Angelicall nature and the heavenly spirits the first and chiefest of the creatures of God That we may better understand these Doctrines I will first consider the name of Angels what it signifies and how we are to take it in this place The name Angell comes of the Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a messenger sent forth from some superiour person or state to deliver a message and to declare the mind of him or them that sent him The Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the name of an Angell in the Old Testament signifies also a messenger but yet in a more full and large sense For it signifies such a messenger as doth not only deliver and declare a message by word of mouth but also doth act and execute indeed the will of him that sent him and doth performe his worke injoyned as a faithfull minister and servant And hence it is that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived of it and is used for the office and worke of an Angell signifies in generall any thing which serves for the use and ministery of man And as the signification according to the Etymology is generall and large so the word is used in the Scriptures to signifie any messenger or minister sent forth upon a message or some employment either from God or men Jacobs messengers which he sent unto Esau Genes 32. 3. to worke his peace are called by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels And Num. 20. 14. the messengers which Moses sent from Kadesh unto the King of Edom are so called and in Greeke translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when Gods messengers are thereby signified it hath the name Jehovah or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly added to it As for the first signification we let it passe as a stranger in this place where we are to discourse of heavenly Angels and doe take it in the second signification for the Angels of the Lord. And being so taken it is still doubtfull till it be more particularly distinguished For in this sense it signifies three sorts of Angels as the learned have well observed First of all it signifies that chiefe and principall messenger and ambassadour of God his Son Jesus Christ who was sent forth as God in the forme and shape of an Angell and Messenger to the fathers before his incarnation And as man in â—uâ—nesse of time by incarnation and assuming of mans nature into his person For Gen. 48. 16. by the Angell which delivered Jacob and which he prayeth may blesse the sons of Joseph is meant the Lord Christ. And in all places where the Angell which appeared is called Jehovah or was worshipped God the Son is meant as Exod. 3. and Zach. 3. there by the Angell Christ is meant appearing either like an Angell or in the shape of a man to fore-shew his incarnation So likewise where we reade of the Angell of Gods presence or face as Isa. 63. 9. Or of the Angell of the Covenant as Malac. 3. 1. Or of the Archangell as 1 Thes. 4. 16. Jud. 9. Christ is meant Secondly this word is used to signifie men by divine inspiration called and sent from God upon some speciall message especially the message of salvation as Job 33. 23. Judg. 2. 1. Malac. 2. 1. and 3. 1. and Revel 2. 3. Thirdly this word is most frequently and commonly used to signifie the heavenly spirits created by God to stand about his Throne in heaven to behold his face continually because they are as
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
man lost by sin even heavenly glory and immortality yet all this profits nothing without the work of the Spirit Christ with all his sufferings and obedience unto death and all his righteousnesse and fullfilling of the law are as a Fountaine sealed up and treasures hid and locked up in darknesse so that none can partake of him or them for redemption and salvation without communion of the holy Ghost which God in our regeneration doth shed on us aboundantly through Christ. This Spirit dwelling in Christ and the faithfull makes them one mysticall body with Christ sons and heires of God makes his satisfaction their ransome for actuall redemption and reconciliation and his righteousnes their righteousnes for justification This Spirit also doth renue them after the image of God and transformes them into the image of Christ in all holinesse that they may bee fit to see and enjoy God and thus hee brings them to the fruition of perfect blessednesse and to the inheritance incorruptible and undefiled which never fadeth And Gods blessings are through Christs mediation poured out upon all creatures for their sakes And hereupon it is that all gifts and graces which tend to make men perfect and unchangably blessed are ascribed to the Spirit as wisedome knowledge faith hope love meekenesse patience courage strength prayer and in a word all holinesse and perfection and whensoever God is said to give any of these gifts to men in an effectuall and saving manner and measure hee is said to give them the Spirit of grace wisedome zeale and supplication as appeares Isa. 11. 2. Zach. 12. 10. Yea common illumination and all extraordinary supernaturall gifts which are given to unregenerate reprobates for the revealing of Christ as the gift of prophecie to Balaam and Saul and the change of heart in Saul from cowardly pusillanimity to fortitude and magnanimity the gift of miracles to Iudas also illumination tast of the heavenly gift joy in the holy Word of God given to backsliders Heb. 6. are the worke of the holy Ghost assisting them and inspiring them from without for the Churches good not inwardly dwelling and working in them for their owne salvation Wherefore let us count it no reproach that wee have no hope of being in an happy and blessed estate no assurance that wee are in the way to perfection till wee feele the Spirit of God dwelling and working in us moving our hearts and conforming us to the image of Christ and that wee rejoyce in this and this is our glorying that wee are not carnall but spirituall They who think it enough for the obtaining of perfection and salvation to know beleeve and professe that in Christ there is as sufficient matter of satisfaction for the redeeming of all mankind as there was in the rude masse without forme matter enough for the whole visible World and all creatures therein doe much deceive themselves for many who know and beleeve all this doe perish and none are saved or perfected by Christ but onely they who are by the Spirit dwelling in them united to Christ and regenerated and renued after his image This Spirit is the earnest of our inheritance and witnesseth to us our adoption hee makes us new creatures and a free willing people hee sanctifieth us to bee an holy Temple for himselfe to dwell in purgeth out sinfull corruption mortifieth the deeds of the flesh so that sin cannot reigne in our mortall bodies There is one thing more which I may not passe over here in silence to wit that this text doth prove plainely that the Spirit of God the third person in the Trinity is one and the same God with the Father and the Son of the same uncreated nature and substance the almighty Creatour and Preserver of all things in heaven and in earth visible and invisible To sustaine a rude matter without forme and void and to make it subsist is a worke of power farre above the power of any thing created and to compasse and comprehend the whole matter and masse of the visible World and to assist and cherish by present vertue every part thereof at once is a strong argument and plaine proofe of divine and infinite power and omnipotency proper to Iehovah the one onely true God and all this is here testified of the Spirit of God in these words and the Spirit of God moved upon the face of the waters that is as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merachepheth and here used in the originall signifieth did sit upon and cherish that mightie masse as an Hen doth sit upon and cherish her egges that they may bee formed into chickens Therefore the Spirit of God is here proved to bee one and the same God with the Father and the Son and the almighty Creatour former and preserver of the whole World and all things therein To which purpose the Scriptures also speake fully in other places where the heavens and the host of them are said to bee made by the Word and Spirit of God as Psalme 33. 6. and that when God sends out his Spirit things are created as Psalme 104. 30. and that God by his Spirit garnished the heavens Iob 26. 13. and that hee is present by his preserving and sustaining power in all places Psalme 139. 7. which places prove the Spirit of God to bee Iehovah the Creatour and Former of all things and the true God in whom wee all live move and have our being This point which I have proved and confirmed by many other strong arguments already in my discourse of the Trinitie as it discovers the desperate malice impudency and Atheisme of the Remonstrants the Disciples of Socinus and Arminius who call into question the Deitie of the holy Ghost and his unitie with the Father and the Son and his right to bee prayed unto and worshipped with Divine worship so it is of singular comfort to the faithfull whose bodies are Temples of the holy Ghost in that it assures them that God is their portion and dwells in them and they are begotten of his seed in regeneration and are partakers of the Divine nature and heaven is their inheritance CHAP. VI. Of the first dayes worke What the light was What it is God said Let there be light How be called the light day and the darkenesse night Of a day naturall and civill That the night was before the day How a day was before the Sunne was Prerogatives of the first day VErs 3 4 5. And God said Let there be light and there was light And God saw the light that it was good And God divided the light from the darknesse And God called the light day and the darknesse hee called night and the evening and the morning were the first day After that darknesse had continued upon the face of the deep and the whole matter of this inferiour World had remained full of darknesse for the space of one night God by his powerfull Word created Light the first
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
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
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
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
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
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
according to his inferiour part the body of dust which is a created substance better then nothing of which the Angels were made and yet the Angels in nature far excell man Therefore mans creation of dust doth not prove him to bee so fraile a creature seeing God gave him such an excellent forme To this I answer that to bee created immediatly of nothing is in it selfe a more excellent worke and shewes greater power then to bee made of a meane inferiour matter For when things are said to bee created of nothing the meaning is not that they are made of nothing as of a matter but that they are made of no matter at all but have their whole being from God and his infinite power and so may bee if God will most excellent But when man is said to be formed of dust the meaning is that dust is a part of his substance even the matter of which hee consists and that his body according to the matter is a dusty earthy substance and his Soul though a spirituall substance created of nothing yet dwelling in that body is an inhabitant of an earthly Tabernacle and house of clay founded in the dust Secondly though the frame of mans body is in it selfe most excellent and surpasseth all bodily formes and his Soul is a spirituall substance endowed with reason yet all these were of mutable excellency in the best naturall estate of innocency and could not continue in that excellency but by dependance upon God and cleaving fast to him and by his hand and power sustaining them continually which by promise hee was not bound to doe in that estate And therefore wee may truly gather from the matter of which God formed mans body that hee was in his best naturall being in respect of his body but a dusty substance such as might returne to dust by falling off from God by sin and disobedience yea undoubtedly as God in framing man his chiefest visible creature of dust intended to shew his wisedome and power and to glorifie his goodnesse so also hee teacheth man thereby his owne naturall frailty and mutability how unable hee is of himselfe to abide in honour and excellency And this hee shewes most plainely Gen. 3. 19. where hee saith to man alluding to his creation Dust thou art and to dust thou shalt returne Wee have also an excellent argument to this purpose Iob 14. 18 19. and 15. 15. where the Lord is said to charge his Angels with folly and to lay no trust in his servants and the heavens are not cleare in his sight how much lesse can hee find steadfastnesse in men who dwell in houses of clay which have their foundation in the dust that is seeing the heavenly spirits are not immutably pure in Gods sight but some of the Angels hath God charged with folly to wit such as did fall and to the rest hee hath added supernaturall light of his Spirit and so hath made them Saints immutably holy much lesse is man immutably pure and steadfast by nature whose better part the Soul is by creation made to dwell in an house of clay a body made of dust To this purpose serve those Scriptures of the Prophets and Apostles which compare man in his first creation to clay in the hand of the potter Ier. 18. 9. Rom. 9. 21 which affirme that the first Adam was of the Earth earthy 1 Cor. 15 47. that is in his first creation hee was of an earthy and dusty substance First this serves by discovering unto man his frailty and mutability in his best naturall being to humble every man in his owne eyes and to make him lowly and to withdraw his heart from pride and all high conceipts of any worth in himselfe and to teach us all to ascribe all the unchangable purity which wee finde in ourselves and all our steadfastnesse to the free grace of God in Christ and not to any power of our owne free will or to the excellency of our naturall frame and being If man in his first creation and best naturall being was but of earth and dust an earthy and dusty creature and before that death entered into the World while hee had yet power of free will to obey God and to depend on him was mutable and might fall into sin and disobedience and by sin might bring and did bring death upon himselfe and all his posterity how much more now in the state of nature corrupted is every Son of man a very masse of corruption and frailty yea vanity and abominable filthinesse who drinketh iniquity like water as it is written Iob 15. 16. Wherefore Let no man glory in any naturall power or prerogative nor hope to stand by his owne strength much lesse to merit or purchase by any works of nature or power of free will the least grace supernaturall which tends to bring him to heavenly happinesse and glory unchangeable For man as hee is flesh and blood that is an earthly creature cannot possibly come to inherite the Kingdome of God 1 Cor. 15. 50. Secondly this discovers the madnesse and desperate blindnesse of Pelagians and Papists who teach that a man by the right use of his naturall power and free-will may procure spirituall grace from God and even the Spirit of regeneration and faith working by love by which hee may merit and purchase to himselfe eternall life and heavenly glory and felicity as a just and condigne reward of his works If Angels cannot bee made steadfast and trusty without supernaturall light added to them much lesse can earthy man who by sin is become filthy and abominable worke out his owne salvation by meriting and purchasing the heavenly reward Oh let us all hate and abhorre all such conceipts which wholly tend to the frustrating and evacuating of Christs merits and satisfaction and to make them seeme vaine and needlesse Be not deceived God is not mocked they who sow such tares and feed like swine on the huskes of their owne works and on things which nature teacheth they are enemies to the grace of God which is given onely in Iesus Christ and together with him by communion of his Spirit After the creation of mans Body of dust immediatly followes the creation of his Soule which is to bee understood in these words And breathed into his nosthrils the breath of life and man was a living Soule For no sooner was mans body brought into frame but God breathed into him the breath of life that is caused him to breathe with the breath of life even those vitall spirits which are the band of union by which the Soule is united to the body and in the first instant wherein he created the vitall spirits he also created the spiritual substance of his Soule in his body immediatly of nothing by his omnipotent hand Some are opinion that mans Soule was first created a Spirit subsisting by it selfe before his body was formed and when the body was formed a
and brittle they are the more wee take care for them and have a continuall eye over them so men ought to bee more carefull over their Wives because they are the weaker sex and to give them more respect honour and shield and more to esteeme of them by having a constant eye towards them and keeping them in their sight and presence as much as may bee and so much more because they are coheires of the grace of life and must draw joyntly together as under the same yoke in the way to heavenly happinesse This Doctrine of truth written in our hearts in the creation should bee a guide and direction unto us all in the whole course of our lives It directs Men how to esteeme their Wives and to beare themselves towards them and Women how to behave themselves before their Husbands that the one ought not cast the other behind as an unfit and unworthy mate and companion the Man must not run too farre before and leave his Wife behind either in worldly estate or in grace and in the way to heaven nor the Wife draw back and lagge behind either through careleseness or mean conceipt of her owne frame nature and sex but both must draw cheeke by cheeke and side by side and by joynt strength and endeavour draw on pull and put forward one another as a couple that are by the yoke which God imposed on them in the creation fast tied together This is the will and law of God and they that walke by this true rule peace prosperity and blessing shall bee on them all their dayes and the end of their labour shall bee an eternall Sabbath in heaven Secondly it serves to reprove the great corruption which is daily seene among Men and Women in this miserable World by meanes of which the World appeares to bee very much out of frame Some men like Turkes and Italians make no account of their wives but as of slaves to serve their lust and as footestooles to tread upon and trample at their pleasure Some like savage Indians make them drudges to toile and labour for them as Oxen and Horses and to serve them as servants and slaves Some account them weake creatures not capable of any great knowledge or wisedome and thereupon neglect the care and pains of instructing them and teaching them and imparting their knowledge to them drawing and pulling them on in the same way and causing them to go on with themselves in an equal pace And so again some women esteeme their husbands as men that are bound to serve please humour and flatter them in all things which they desire and that the maine care of the man should bee to deck adorne and set forth his wife as his Idoll in all costly apparell and toyish painting and vanities as if shee were made to feed his eyes with her ornaments and vanishing beauty And on the other side some out of a base mind and slothfulnesse thinke it belongs not to them to bee fellow builders of the family equall to their husband in honest care labour and industry for the common good of the family or in grace and spirituall gifts in all which they must bee partakers in their measure and proportion Let such transgressors of the law of nature bee assured that as they come short of common humanity so much more of the grace and glory of God The third thing in the history of womans creation is the consequents of it The first that God brought her to the man vers 22. The Second that Adam accepted her as an help meet for him that is as his second selfe a most pleasing and delightsome companion of his life and most helpfull to build up mankind ver 23. upon which Moses by inspiration of Gods spirit inferres by way of necessary conclusion an excellent doctrine which hath both a morall and propheticall meaning First a naturall morall sense to wit First that a mans wife is nearer to him and ought to be esteemed dearer than his naturall parents and to her he must cleave though it be with leaving them Secondly that in creating the woman and joyning her to man in marriage God did prefigure and fore-shew the infinite love of Christ to his Church and the love of the Church to Christ and the spirituall and mysticall union which is between them as is noted Eph. 5. 32. The third consequent is the nakednesse of the man and woman which was without shame or any inconvenience in their first creation before their fall ver 25. First it is said that God brought her to the man that is so soone as God had made and formed her of mans rib he presented her to him to be his wife and so an help meet for him we must not thinke that this bringing of her to him was onely a setting of her before his eyes and shewing her to his sight but that God withall declared to the man how and whereof he had made her even of a rib taken out of him and did offer her to him for a wife and equall consort so much the phrase of bringing her to him doth import From whence we learne That the marriage of man and wife is the ordinance of God in the state of innocency and God is the first Author of it and the first match-maker between man and woman in the first creation Our Saviour also testifieth this in the gospell Mat. 19. 6. saying that by vertue of Gods first ordaining of marriage man and woman married together are no more twaine but one flesh And whatsoever God hath thus joyned together no man ought to put asunder And there is good reason why God should be the first author of marriage Because it is the onely lawfull meanes of bringing forth people to God and of propagation of mankind and it is such a ground and foundation of the Church that without it God cannot have an holy seed as the Prophet intimates Mal. 2. 15. which point serves First to shew that marriage is honourable in it selfe in the nature of it among all men and women of all sorts orders and degrees as the Apostle teacheth Heb. 13. 4. And the Popes and Church of Rome in counting marriage a kind of fleshly uncleanenesse and defilement discover themselves to be opposers of Gods ordinance and violaters of the law of nature Secondly to shew that the best celebration of marriage is when it is solemnly celebrated and man and woman joyned together by Gods publike Ministers who stand in the place of God as Ambassadours and are his mouth to blesse his people For then God is after a secondarie manner the author and match-maker And his ordinance being thus observed and the marriage blessed by his ministers there may be more hope of blessing upon it and upon the parties joyned together Thirdly this In going about marriage men and women ought chiefly first of all to consult with God to looke
have preached and written Also our Saviour and his Apostles by their constant practise did shew that the sure ground of expounding and understanding the Scriptures in any obscure places is the plainer text and word of Scripture in other places For they proved the truth which they preached and wrote in the Gospell by the Scriptures of the Law and the Prophets Wherefore let us not build upon the wisedome of men nor upon the smooth words of mans reason but on the word of God proved by it selfe and made plaine one place by another Let us hearken to such preachers and follow them as the surest guides who make the Scriptures by themselves plaine and manifest to our understanding As for them who can give no better reason for doctrines of faith but testimonies of Fathers and Schoolemen nor follow any surer guide for expounding of Scripture but expositions of Fathers framed by their owne conceipts not proved by plaine texts let us not build too much upon them And above all Let us hate and abhorre the pestilent Doctrine of the Romish Doctors and all the Popish faction who make the Canons of Councels the opinions of Fathers and the Popes determination the onely sure grounds whereon men ought to build their understanding of the Scriptures and their beliefe of the word of God Another and a second thing which comes here to bee more fully opened over and besides the diversity of opinions is the tree of life and the tree of knowledge of good and evill which are said to bee in the midst of the garden These two trees are here in the history marked out and distinguished from the rest of the trees as being set apart by God for another use more then meere naturall Concerning these trees there are divers and severall opinions of ancient and moderne Divines First concerning the tree of life Some thinke it had a naturall power and vertue in it to make mans body lively and to keepe it from all weaknesse decay and mortality till hee should bee removed to heaven this is the opinion of Scotus and Aquinas with others Some thinke it had power and vertue in it to make man immortall and to preserve him from death for ever as Tostatus and that if a man had once eaten of it hee would not have dyed but should have enjoyed such immortality as wee have by Christ after the last resurrection Bonaventures opinion is that it had such vertue and power in it not naturall but supernaturall But these opinions are meere humane conceipts contrary to reason For first the fruit of a tree which is pulled off eaten digested and so changed from that which it was in a bodily nutriment by the operation of mans fleshly stomack cannot in any reason bee conceived to have naturall power in it to give that to man which it selfe had not to wit immortality immurability It is a true rule that no naturall thing can worke beyond the naturall strength of it neither can it give to another that which it selfe hath not at all and this tree had no immortality for it was destroyed with the garden in which God planted it Secondly supernaturall power and vertue to give life is the proper vertue and power of Christ and of his Spirit which works in men and derives life from Christ to them but there was no such communion of the Spirit not any such operation of the Spirit in any earthly creature before Christ was promised such assistance and operation of the Spirit is proper to the elect of mankind and came onely into the World by Christ as the Scriptures testifie There are divers learned men of better judgement and they hold that this tree of life is so called not for any vertue in it either naturall or supernaturall but because it was given of God a Sacrament and seale of life to man and man was to eate of it not for bodily food onely but that by eating of it hee might bee as by a pledge from God assured that he should by God bee upheld in life and also might bee admonished that his life is upheld not by any power in himselfe but by covenant from God confirmed by this seale But these differ among themselves concerning the life whereof it was a seale and pledge Some thinke it was a seale of that present life which Adam had which in it selfe was mutable Some thinke it was a seale of a better life even of immortality and life immutable which Adam should have obtained by continuing in obedience for a certaine time Others thinke that it was a Sacrament that is an holy signe and seale of Christ who is our life and of that spirituall life which wee have in him thus Junius and others of our late Writers Now to declare in few words what I conceive to bee the truth First I cannot conceive that there were any Sacraments given to man before the promise of Christ and the revealing of Gods purpose and counsell in him For a Sacrament is an outward element or visible thing consecrated by God to signifie and seale heavenly and supernaturall things and grace spirituall and invisible But heavenly and supernaturall things which belong to eternall life in Christ and spirituall grace were not revealed to man in the state of innocency before the promise of Christ which was made upon mans fall Therefore there was then no use of any holy signe or pledge of supernaturall grace or of any thing which wee obtaine from above in and by Christ. The tree of life could not bee any Sacrament signe or symbole of Christ or supernaturall life in him All that I can conceive or affirme with any warrant from the Scriptures is this that the tree of life had greater and more excellent naturall vertue and strength in it then other trees and the fruit thereof was more sweet lively and nourishing and by this meanes it was more fit then other trees to bee not onely a signe symbole and pledge to man whereby hee was to bee admonished that his life was to bee upheld by his obedience to God and dependance upon him and also to bee assured and confirmed that God would uphold him in life but also a seale of the covenant of works whereby hee was to bee setled in that state of life wherein hee was created I confesse that the wisedome of God that is Christ as hee is made unto us of God wisedome is called a tree of life to such as lay hold on him Prov. 3. 18. and the fruite of the righteous that is eternall life and all saving blessings which are the fruite which the righteous justified and sanctified in Christ doe enjoy is called also the tree of life Prov. 11. 30. Revel 2. 7. and a wholesome tongue that is the healing and saving word of the Gospell and other powerfull meanes of salvation are called a tree of life Prov. 15. 4. and Revel 22. 2 14. But all this
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