to the beasts upon the consideration that they also were Creatures framed by the same powerful hand of God which prevailed with Job in another case Job 31.15 The Earth is here commanded by God to bring forth the Living Creature after his kind not by any power that it had in it self to give life to other Creatures which it had not in it self but by the Power and Will of God who appointed and decreed it And shall not the same Will and Decree of God that produced living Creatures out of the Dead Earth cause the same Earth to yield up her dead and the Sea her dead Rev. 20.13 The difference between the Creation of Beasts and Man cannot be passed by without speciall observation Mans Body was indeed taken out of the Earth as well as the Bodies of the Beasts but his Soul was not from the Earth but from Heaven But in the Creation of Beasts the Body and Soul or Life is wholly out of the Earth for the Earth is Commanded to bring forth the Living Creature that is the Creature with the Life thereof So that we find no Original of the Soul or Life of the Beast but from the Earth onely VVhence 2. Observe Beasts are Wholly Of and Out of the Earth Observ 2 THeir Life or Soul is in their blood Levit. 17.11 and thence it is that all their motions are wholly Earthly and after Earthly things and all the Operations of their Soules in Nutrition Motion or Sense exercised meerly by Bodily Instruments And in their very dissolution their Spirit goes downwards to the earth from whence it was at the first taken as Solomon tells us Eccl. 3.21 VVere it not then a foul shame for Men endowed with understanding to imitate Beasts and to take them for their pattern Surely men that understand not are like the Beasts that perish Psal 49.20 whose wisdom is sensual and earthly Jam. 3.15 Their mind only upon earthly things Phil. 3.19 by which they corrupt themselves as bruit beasts Jude 10. becoming wholly sensual Jude 19. walking altogether by Sense and not by Faith as Gods Children either do or at least should do 2 Cor. 5.7 By the VVord and Decree of God both the tame and wild beasts and every creeping thing were Created VVhence 3. Observe All the Beasts on the Earth being Gods Creatures are Gods Store and at his Command Observ 3 EVen every Beast of the Forrest and the Cattel upon a thousand hills he justly challengeth as his own Psal 50.10 he sends forth his Spirit and creates them Psal 104.30 he opens his hand and feeds them ver 27 28. and he gives out his Word and commands them and orders all their goings directing them to execute his VVill as appears in the example of the two she-Beares 2 King 2.24 and she-Lion 1 King 13.24 and the Lions in the Den Dan. 3. Let us then ascribe all the store that we have unto God 1. Looking upon it as a gift from God as Jacoh doth Gen. 31.9 and made fruitfull and usefull by his blessing Psal 144.13 14. 2. Seek all at his hands 3. And serve and honour him with all that we possesse yea with the first of our increase Prov. 3.9 4. And use all that we have according to his direction in Mercy towards the Creature and in a way of Sobriety to our selves VERSE 25. ANd God made Though God had commanded the Earth to bring forth the Creatures yet it was his own Power giving efficacy to his Will and Word that was the onely means by which they were produced This making of the Creatures was not by means according to the course of nature but the Creating of them without means supernaturally by the power of the Creator VVhence 1. Observe God not only Decrees and Commands but Performs and Brings to effect whatsoever he Wills Observ 1 IF he command Moses to do any thing he shall not lift up his hand in vain but the stretching out of it over the waters shall turn them into blood the Ashes of the Furnace by sprinckling them into the Ayr shall turn in Sores and Blains upon mens bodies his Word alone shall bring forth Froggs and Caterpillers Murrain upon the Cattel Hail and Lightnings from Heaven Darknesse upon the Land and â—eath upon the first born And this God doth not onely in extraordinary miraculous works that are Supernatural but even in those that are according to the course of nature He decreed that Summer and Winter Earing and Harvest should not cease while the world lasted and we see they continue to this day He commanded their Propagation and sustentation and they continue according to his Ordinance unto this day Psal 119. Living Moving and having their Being in him Act. 17.28 And by his Word our food gives us nourishment and strâ—â—gth Deut. 8.3 Nay he wills our Sanctification and Holy conversation and he works in us both to VVill and to do Phil. 2.13 Let this Consideration stay up and support the hearts of Gods Children whatsoever God hath engaged himself unto by his VVord and Promise he will not fail to bring to passe to give Grace at present and Glory hereafter Psal 84.11 For he speaks Righteousnesse Isa 45.16 Never look either upon the weaknesse of the Meanes or the greatnesse of the work but look upon the Power and Truth of him that hath promised it It is Gods VVord and it shall stand when Heaven and Earth shall fail And let this bear up our spirits when they are sincking under the sense of our weaknesse Indeed without Him we can do nothing Joh. 15.5 But as he can do all things Job 42.2 So in him that strengthens us we shall be able to do all things Phil. 4.13 And he will work In and For us Isa 26.12 Onely let us undertake nothing in our own strength but all in the Power of his might That which might be observed out of the particular enumeration of the Creatures which God made we have taken notice of heretofore as also of the Execution of the Decree and answerablenesse of it in all things according to that which he had appointed There followes in the last place the Creation of Man the last and perfectest and the Crown and Glory of all Gods visible VVorks for that cause described more at large and with more variety of Circumstances then any of the rest and Consequently more needful to be attended and more carefully enquired into by us especially seeing withal it more nearly concerns us VERSE 26. LEt Before God gave out his Command to the Creature as to the Earth and Sea to bring forth Fishes Fowls and Beasts or more Generally commands things to be made Let there be Light Let the waters be gathered Let there be great Lights Here he puts as it were his own Hand to the work and in a sort incourageth himself to undertake it as if he had an hard task to undertake if we may speak of God as the Holy Ghost here represents him
IN this first Chapter of Genesis is described unto us the Creation of the visible World with all the Creatures therein contained in a plain and compendious narration setting before us only the Order Means Manner Times and Estates in which all things were Created and appointed by Gods Ordinance to continue as they do unto this day Psal 119.91 Wherein is laid down before us the work of Creation 1. In General expressing What was made and how Vers 1. 2. More particularly recounting the several parts of the work and therein 1. The rudenesse out of which all things were made Ver. 2. 2. The forming of the several Creatures out of that lump 1. Serving for general Use as the Light the Earth the Firmament the Stars c. which serve for the benefit of all the creatures here below to the end of vers 10. 2. Diversified in their particular forms and natures to the end of the Chapter Vers 1. IN the beginning Of time as some supply it or as others of the Creation Or to speak more clearly Of the Creatures To make this the sense The first beginning which the Creatures had when there was yet none of them they received in this manner which is afterwards expressed A like phrase of speech or rather to the same sense we read Psal 139.16 where the Psalmist tells us that his members were fashioned by God in continuance when there was yet none of them God The word Elohim which we render God signifies properly the Almighties or Mighty Powers and seemes in this place to point at that wonderful Power which God manifested in this glorious work when he created the whole world out of nothing the very consideration whereof is sufficient to astonish any one that thinks of it Created That is made of nothing or without any matter at all An act peculiar to God alone wherein he gave all things that now are or have been in the world since the beginning thereof a Being when they were not at all Now because the word Bara which we render Created is in the Originall tongue put in the singular number and joyned with Elohim which is of the Plural Number some have drawn thence an argument to prove the Trinity of the Persons in the Godhead as implyed in the word Elohim being of the Plurall Number and the Unity of the Godhead as intimated in the word Bara which is of the Singular Number But that fundamentall truth is more fully strengthened by many more clear and evident arguments out of other places of Scripture Although we deny not but that this also may be a probable collection out of those words seeing we know the Holy Ghost cannot be conceived to take up any unusuall phrase or form of speech but upon reason and with a mind to conveigh thereby something unto us for our observation The Heaven and Earth Or as the Apostle calls it the world and all things therein Act. 17. v. 24. So then this verse is the summe of this Chapter following setting before us in one word what was done the manner How and order Wherein is particularly described in the verses following There are notwithstanding some who by Heaven in this place understand that glorious body which the Apostle calls the third Heaven 2 Cor. 12.2 the seat of the Blessed and under the same name include the Angels which have their dwelling there and came to have been made before the Creatures here below Job 38.7 whose creation they conceive Moses could not omit and therefore having not mentioned it elsewhere they conjecture it must be pointed at in this word But that Argument appears to be grounded upon a supposition that wants evidence namely that Moses intended in this history to give us the description of all Gods creatures Visible and Invisible where as it seems much more probable that he contains himself to discover unto us onely the Creation of the visible world So that we may probably conceive that in this place he intended only Indefinitely to signifie that it was God alone that gave a Being to all things that are which they had not before without pointing at any particular As for the Angels this generall intimation must necessarily imply that they also were Gods Creatures although their creation be not described or pointed at in particular as not so needsul to be known by us whom it concerns most to understand the state and condition of those visible things with which we have most to do The first circumstance which here offers it self to our consideration and observation is the phrase and manner of speech which the Holy Ghost makes choice of in this narration which we see is as Plain as it is Brief without any manner of insinuation by way of preface and without any garnishing by art or eloquence which men usually make use of for the setting out and gracing of their writings the Spirit of God suddenly as it were darting out the truth which he delivers like the Sun beams breaking in an instant as out of a cloud as being a light visible and beautifull in it self and therefore needing no other ornament or varnishing to commend it to the world Whence we may 1. Observe Divine Truths sufficiently commend themselves without the help of any Ornaments of Art or Eloquence Observ 1 SO they do appear indeed to all that understand them as light is beautifull only to those that have eyes to behold it and to them it hath so glorious a lustre that it obscures all kind of varnishings as the Sun shining in his brightnesse doth the light of a Candle A truth which is most clearly manifested by this that those divine truths shall never appear so glorious as when they shall be fully revealed in heaven as it were by the view of them when Art and humane Eloquence shall be no more Let us then desire both to hear and preach the Truth of God as Saint Paul sets it out to the Corinthians in plain and clear expressions demonstrated and displaied by the Spirit rather than garnished with the entising speeches of humane Eloquence 1. Cor. 2.3.4 The great art in Preaching is to make things clear and evident by expressing them spiritually as they are spirituall in themselves which needs more help of Logick than of Rhetorick but more Experience than them both Notwithstanding the use of Eloquence is not to be denied even in the work of the Ministry so it be neither affected nor depended on either by the Preacher or by the Hearer The next observable circumstance in this brief Compendium of the history of the Creation of the vvorld the summe vvhereof is comprised in this first verse is the order here observed by the Holy Ghost who first laies down unto us this ground of Truth that God made the vvorld and aftervvards expresseth hovv and in vvhat order he created it in every particular by this order vvhich he observes in this narration pointing out unto us in a sort the right order in
a God Now seeing there can be but one Being or Jehovah all things besides him must needs be Nothing Of themselves and In themselves Depend not then on the world or any Creature in it Wilt thou set thine eyes upon that which is nothing Prov. 23.5 What Creature soever it be it was nothing at the first and is nothing at present in it self farther then God upholds it Heb. 1.3 nor in Gods account before Whom all the Inhabitants of the Earth are reputed as nothing Dan. 4.35 and shall be after a little while nothing of that which now it is Isa 51.6 Let men stay their hearts upon God when Means fail He that made all of nothing can at his pleasure provide means where there are none Numb 11.23 or do and supply all without means as he gave water without clouds 2 King 3.17 and as he sustained Moses Elijah and Christ 40 dayes without food The last cousiderable Circumstance in this brief summe of the Work of Creation is the Subject or Matter that was made the Heaven and Earth He names the Heaven first as being First if not in time yet at least in dignity and therefore usually acknowledged to be the chiefest amongst Gods Works From whence we may 7. Observe Heaven is more excellent than the Earth Observ 7 HIgher in Place Larger in Extent more pure in the Substance of it more glorious in shew more effectual in Operation graced with the manifestation of Gods presence there inhabited by the Angels and the spirits of just men made perfect as they are termed Heb. 12.23 Let us then make Heaven our chiefest care and desire Matth. 6.33 the scope of all desires and negotiations which the Apostle terms the having of our conversation in heaven Phil. 3.20 whither we make over our estates Matth. 6.20 where we make us friends Luke 16.9 and lay the foundation of our building 1 Tim. 6.10 as being strangers here on Earth Heb. 11.13 heavenly in our better part and partakers of the Divine nature 2 Pet. 1.4 having an inheritance in heaven Col. 1.5 and the earnest of it already Eph. 1.14 our head Christ in heaven Heb. 4.14 from whence we look for him Phil. 3.20 to take us up thither to himself Joh. 14.3 to behold his glory Joh. 17.24 that we may be ever with the Lord 1 Thess 4.17 and be satisfied with his likenesse Psal 17.15 Let us learn of the heavens to stoop to those which are below us as we are advised Rom. 12.16 cherishing them with out influence of love and the fruits thereof and serving them with our abilities as the Heavens do the Earth nay as Christ doth his Church Mark 10.45 teaching us to do the like by his example Joh. 13.15 though we receive nothing from them again Luke 14.14 as the heavens afford their influences to the earth though they receive nothing from it back again Now though the Heavens be first named yet the Earth is not left out that also and all the store of it is affirmed to be Gods Workmanship who created the one as well as the other Whence 8. Observe Even the Earth and all the store of it is the Work of Gods hand Observ 8 ISa. 45.12 18. The Earth as well as the rest of the World he formed from the beginning Psal 90.2 beares up the Pillart of it to this day Psal 75.3 and renewes the face of it from time to time Psal 104.30 and so will do as long as it shall continue 1. Let all men then depend on Gods Power and faithful providence for the supporting and guiding of things here below which he can and will abase himself to look upon though he dwell on high Psal 113.5 6. to take care of and make provision for them Psal 145.15 16. God is not like the Ostrich Job 39.14 15. Whatsoever he hath made he takes care of 1. Because he is a faithfull Creator 1 Pet. 4.19 2. And besides because he hath made all things for himself Prov. 16.4 that is for his own glory which although it be advanced above the earth Psal 148.13 yet is manifest in the earth where all his Creatures praise him Psal 148.7 145.10 2. Acknowledge God alone even in the Conservation and Dispensation of earthly things looking at him as the only true owner of them Psal 24.1 seeking at his hands even our very bread and allowance for every day referring all to his glory 1 Cor. 10.30 and using all things according to his direction 3. Observe the hand and work of God in the ordering and disposing even of the things here below amongst these visible Creatures which both in their Creation Rom. 1.20 and much more in their administration manifest the invisible things of God and were Created for none other end but that in them he might manifest his Wisdome Power Righteousnesse Mercy and Truth and therefore to be searched into by those that fear him Psal 111.2 Vers 2. Vers 2 WIthout form and empty That is without Ornament shape or furniture and void of any Inhabitant The same phrase we find used in the same sense Isa 34.11 which we there render Confusion and Emptinesse and Jer. 4.23 to represent and expresse an utter Desolation or Confusion of all things and emptinesse thereby Darknesse was That is there was no light yet created the absence whereof is darknesse how long that darknesse continued that is how long it was before this light which was after created appeared after the creation of this rude masse is not here expressed sure we are there was light the first day and that this darknesse was no Creature as being a meer Privation and therefore could have no positive cause Notwithstanding as Darknesse is taken for Affliction so God is said to Create it Upon the Face Or upper part which first appears unto and is seen by the eye as being derived from a word in the Hebrew Language which signifies to look upon the same word signifies sometimes Presence and sometimes Person Of the Deep That rude unformed Masse a mixture of Earth and Waters and covered by them like a Sea Psal 104.6 But that place 2 Pet. 3.5 which some apply to this purpose where the Apostle saith The earth consisted out of the water and in the water seems rather to note the present state and form of the earth Consisting and appearing out of the Waters since God gathered them into their channels and Subsisting and abiding still firm in the middest of them Spirit The Third Person in the Trinity to which all Operations are most properly ascribed and by which God still renewes the face of the Earth Psal 104.30 Moving Or Hovering as a bird doth over her Eggs or Young ones as the same word is rendred Deut. 32.11 intimating the cherishing of that Mass by a secret influence of that quickening power of the Spirit by which it drew all the Creatures out of that gross lump or mass into their several forms and natures in which they were all formed
And this he doth 1. Because we could not otherwise observe Gods works if they were done in an instant we can take notice of nothâ—â—g but that which is done in time so great is our weaknesse 2. That our hearts might be the longer stayed upon the meditation of Gods works while we wait for the perfecting and full accomplishing of that which we see to be already begun Let it move us to wait upon God in the way of his providence with the greater care and watchfulnesse when we see how far God condescends unto our weaknesse and applies himself to our weak and slow understandings heedfully observing the beginings taking notice of the Progresse and waiting for the full accomplishment and perfecting of any work that he hath in hand Thus should Gods works be sought out of all that have pleasure therein Psal 111.2 VERSE 6. LEt there be a Firmament Or Body spread out like mettals that flow abroad when they are melted and as then they waxing cool grow firm and stiffe withall Some conceive this name Rakiah importeth the Firmnesse of the Heavens which opinion the Greeks seem to favour who translate it Stereoma which we in our Language render Firmament signifying not so much the Grossenesse or Thicknesse as the Strength and Compacted firmnesse of the Heavens unto which Elihu seems to allude Job 37.18 when he stiles it strong and as a melted Looking-glasse But it seems more probable that Rakiah implyes only the Extention or spreading out as Psal 104.2 not the compacted firmnesse of the Heavens seeing that under this name Firmament we must necessarily comprise as well the aire which is spread out over and round about the earth as that firmer body of the Heaven above of which more anon That the heaven above is understood by the name of Firmament it is evident because God set the Moon and the Sun and Starres in the Firmament vers 14. And that it includes the Aire also is as Evident seeing God appoints the birds to flye in the open Firmament ver 20. Now if we conceive the Planets and Stars to move in the Ayr which many with very great shew of reason maintain the opinion may seem to be favoured by the Holy Ghost in this Chapter who calling both the Ayr where the birds flye and the Heaven in which the Starres are carried by one name may seem to imply that they are both carried in the same body of the Ayr though at a great distance one from the other Howsoever it is most probable that the word Firmament in this place includes at the uttermost no more then the sphear in which the Stars are carried which is the uttermost bound of the visible world the making whereof was that which Moses only intended to describe in this place where we find nothing at all mentioned concerning the Third Heavens or the Angels who have their residence therein In the middest of the Waters That is as it is expressed in the next verse to be between the waters and to separate the waters above and below the Firmament Now what these Waters be that are below the Firmament we see but what is meant by the Waters that are above the Firmament is much questioned Some place them above the Starres and imagine them to be either a kind of Christal sphaere which is termed Waters for the resemblance which it hath unto waters congealed or else that there are true real waters there indeed Others by the Waters above understand the waters which are carried in the Ayr above the Earth in the Clouds and bound up in them Job 26.8 Which opinion if we embrace we must understand the word Firmament by a Synecdoche for the lower part of the Firmament in and above the lower part whereof the clouds are carried And let it divide That is by receiving and taking up part of the waters which are to be carried in clowds in the ayr and employed in watering the earth by consequent separate and divide them from the waters which remain here below Thus we see the first of those creatures which were formed out of that rude masse this huge vaste Firmament which our eyes can hardly measure of an extent almost incredible This is notwithstanding a part of Gods work created only by the Word of his mouth Whence 1. Observe The vaste and almost boundlesse Body of the heavens is the Work of God Observ 1 THe largenesse of this work although we extend it no farther then may be discerned by us that is to the starry sky is so great and almost exceeding belief that it cannot but astonish any man that thinks of it especially if we believe Astronomers dimensions according to which the least of the fixed stars exceeds the earth in bignesse nine times and according to that account the whole earth in comparison of the Heavens is not so much as the smallest hillock in comparison of the whole Earth and this is Gods Work called therefore Gods Heavens Psal 8.3 and the Heavens of the Lord Lam. 3.66 Let it set before us the infinite power of him that made it nay stretched it out like a Curtain Psal 14.2 and compare with this work Nebuchadnezars Babylon Dan. 4.30 or Ahasuerus hangings in the Pallace at Shushan Hest 1.6 or Solomons Temple or that which was after enlarged and beautified by Herod so much admired Matth. 13.1 and the rest of the famous works wrought by men which they accompted the wonders of the world and so whether they be if compared with this work so much as a drop to the whole Ocean and let it swallow up our Spirits with the admiration of the greatnesse of him whose work it is and whose immensitie notwithstanding the large extent of the heavens cannot be contained in them 1 King 4.27 We have already shewed that the Ayre is included under this name firmament or body spread out as well as the higher heavens So that the Ayre also is a part of Gods Work which we may not passe by without taking speciall notice thereof Wherefore 2. Observre The Ayre in which we move and breath is Gods Creature Observ 2 IT is true that the Ayre is no where expresly by name reckoned amongst Gods works as the Earth and Seas and other Creatures are but is still included under this generall name of the heavens and so accounted as a part thereof and thereby testified to be a part of Gods work Let us acknowledge the Ayre also among none of the meanest of Gods blessings taking notice of the manifold uses thereof unto the lives and comfortable being and subsisting of our selves and other Creatures as 1. serving for Respiration or breathing the immediate meanes of preserving our lives as we know for to take away breath is to take away life Psal 104.29 And when God is said to have power over our lives he is said to have our breath in his hand Job 12.10 Dan. 5.23 1. It transmits the Light and Influence of the Celestiall Bodies and so
furthers their use and service to the earth and to the Creatures here below which are cherished and quickned thereby and so becomes in a sort a common band and meanes of union between heaven and earth 3. It makes way both to the motion of our selves and every other moving Creature by the yielding nature thereof without which the places in which we and other creatures are would become our prisons and consequently would make both them and us utterly unfit for any service at all 4. It sustaines the clouds in which the rain is bound up and maks way to their moving about the Earth and le ts down from them the soft rain without which all hearbs and plants must wither of necessity and by consequent the Earth must become wholly barren and unfruitfull The truth is those common blessings which all Creatures enjoy the Light Ayre VVater and the Earth whereon we walk and by the fruites whereof we are sustained are of an infinite and inestimable value infinitely beyond gold and silver which we set at so high a rate and yet are despised because they are enjoyed in common and therefore ought to be the more throughly enquired into and observed by Gods Children whose hearts ought to be enlarged unto thankfulnesse by the Consideration and taste of Gods goodnesse communicated to us in every one of his Creatures The dividing of the waters from the waters which is conceived to be one use of the Ayre is a work worth the scanning especially if by the waters above we understand the clouds vvhich contain the rain which is raised in thin vapours and consequently severed thereby from the waters below and carried about over our heads and let down upon the Earth without which a great part of it would be utterly unfruitfull for God having gathered the water here below into one Chanel that the Earth might be dry and by that means habitable howsoever in his Wisdom and Providence he hath so ordered it that waters issuing out from the Seas by secret passages and breaking out into Fountaines and Rivers may thereby make fruitfull the vallies and lower parts of the Earth yet we know they reach not to the higher grounds much lesse to the tops of the hills It was therefore needful that some water should be carried on high above the hills and higher grounds that from thence they might distil and fall down in just showers upon the mountaines and higher places of the Earth to moisten them too that no part thereof might remain barrain and unprofitable and might thereby further manifest the care and Providence of God in cherishing those parts from Heaven which seem to be most unprovided and in a sort neglected in the constitution of the World and the several parts thereof Thus Moses affirmes that Gods Eyes and Care were more for Canaan then for Egypt because that was overflowed by waters below which might be carried hither and thither by the industry of men to make their grounds fruitful but Canaan was watered from Heaven with seasonable rains Deut. 11.10 11 12. Whereupon the Prophet taxeth the Jewes of great unthankfulnesse for not fearing God that gave them rain from Heaven the former and the later and thereby brought about the appointed weeks of harvest Jer. 5.24 So this division of the waters must needs be acknowledged to be a speciall work of Gods Wisdome disposing them so as they might be most useful to the Earth Whence 3. Observe God so orders all things as they may best serve for use Observ 3 THus in the Creation he drevv the waters into their Channels that the earth being by that means left dry might be fit for habitation compassed the earth with the Heavens that they might cherish every part thereof with their influence hath so ordered the course of the Suune that it might successively give light and heat unto the World Set herbs and plants on the upper face of the earth that they might be at hand for the food of men and beasts In our bodies he hath set our eyes on high as it were in a Watch-tower our feet below to support and carry the whole body our hands in the middest that they might be usefull and serviceable to every part and the like And the same order we may easily see he observes in the whole course of his Providence Reason 1. His Wisdom and goodnesse which together both moved and enabled him to dispose of all things for use and profit which is not the least part of his honour 2. Gods end in all his works was to make all for use and service for the mutual support of Creatures one by another that they might be all knit together in a straight band of Love grounded upon or strengthened by the mutuall help and supply which they have one from another without which they could not subsist Let it quiet all mens hearts which are so apt to quarrel at the distribution of the Commodities of the Earth the division of mens habitations and disposition of their estates which howsoever we conceive out of a partiall respect to our selves to be full of ertour and inequality yet we shall find upon due examination to be equall and just directed by the Wisdom of God to the send for which all things were made the honour of himselfe and the general good of his Creatures It should indeed silence all our murmurings that God may do with his own what he will and if we understand not in every particular how he hath done things well let us in modesty blame our own ignorance who cannot search into the depth of his counsels whose waies are past finding out Rom. 11.33 2. Let it move us to dispose of our selves as we may be most serviceable to others and employ our abilities and means to the good of others as having received whatsoever we have for that end The Creation and Use of the Firmament we have seen the matter whereof could be none other then that which was taken out of that rude and confused masse which before was described to be without shape or form out of that deformed and mishapen heap were taken those glorious bodies of the Heavens Sun Moon and Stars the beauty whereof we now behold with so much admiration Whence 4. Observe God can put beauty and excellency on the basest things that are and raise Earth to Heaven if He please Observ 4 THis is clearly manifested by the shapes of all Creatures which are all of them comely in their kinds and yet all of them deformed and base in their Originals as all experience shewes not man himself excepted although created after Gods own Image Thus God puts beauty upon his Church which he found weltring in her blood cast out to the contempt of her person Ezek. 16.14 Reason 1. God hath all beauty and excellency in himself and therefore can easily bestow it where he pleaseth even where it is not 2. He delights to do it that no flesh might glory but the
expressed probably they were such as Satan had suggested unto her Cursed is the ground for thy sake The earth in general in which Adam was now to live being to be cast out of Paradise this curse upon the earth was the weakening of the fructifying power thereof as it is afterwards expressed and that for his sake that is both for his sin which made him unworthy of any blessing by any creature and for his punishment who was to be sustained by the fruits which the earth was to bring forth In sorrow shalt thou eate of it That is an hard labour causing wearinesse and grief thereby We see still a mixture of mercy with the judgement a curse with a promise annexed to it His labour should be hard but yet it should produce him meanes for the susteining of his life he should eat by his labour All the dayes of thy life To put thee in minde continually of thy sin and my justice yet even in this clause there is some comfort that those labours and sorrowes thereby shall determine with this â—ort life The first circumstance to be taken notice of in this censure is the Author of this curse upon the earth it proceeds as we see from the Decree of God himself Whence 1 OBSERVE The curse as well as the blessing upon all creatures proceeds from the Will and Decree of God alone Observe 1 THerefore he denounceth the one and promiseth the other Deut. 28. Lev. 26. he makes barren lands fruitful and fruitful lands barren Psal 107.33 34. Bozrah shall be a desolation if God swear it Jer. 49.13 Nay according to his will both the bodies and soules of men are either barren or fruitful Numb 5.27 Isa 29.14 Reason 1. It can be no otherwise seeing in him all things consist Col. 1.17 and have their being Act. 17.28 2. And it is fit it should be so that all men might feare before him Jerem. 5.24 depend on him Jer. 14.22 and praise him alone Psal 107.32 33 34. 3. And it is every way best for us who know that God judgeth righteously Psal 67.4 and that those that feare him shall want no good thing Psal 84.1 First let us learne when we want any needful blessing or feare any curse upon the earth or other creatures upon our own persons our bodies or souls to look up unto him who worketh all things according to the counsel of his own will And 1. Walk uprightly before him which interests us in all his blessings Psal 84.11 2. Pray to him upon all occasions Phil. 4.6 Secondly if we enjoy any good by any creature if our grounds be fruitful our flocks our wives if we our selves be fruitful in holinesse let us acknowledge all to him with thankfulnesse that bestowes all out of his own bounty This curse of God upon the earth is for Adams sake that is both for his sinne and for his punishment so that we see not only from whom but for what the curse comes upon the creatures Whence 2 OBSERVE It is our own sinne that brings the curse of God upon all that we enjoy Observe 2 FOr sin a fruitful land is turned into barrennesse Psal 107.24 Lev. 26. Dâ—ut 28. and by sin only we keep off good things from us Jer. 5.25 Reason 1. Gods mercies are over all his works Psal 145.9 and his hand in it self is not shortened Isa 59.1 neither is there any thing that he hates but sin or for sin Psal 5.4 5. 2. And it is fit that God should so shew his detestation of sin by manifesting his wrath every way against such as provoke him thereby as he did in the destruction of Sodom and Gomorrah and upon his own land see Deut. 29.23 25. 3. Those things which wicked men enjoy are usually defiled by them being made instruments to the fulfilling of their lusts and consequently are fit to be partakers of the plague as they are defiled with the sinne Let it work our hearts to the detestation and abhorring of sinne with which we see God to be so highly displeased even God the faithful Creator 1 Pet. 4.14 that haâ—eth nothing that he hath made but as out of his overflowing bounty he created all things and delighted in them when he had made them Gen. 1.31 so he cherisheth them still who consequently must needs be provoked in a very high degree when he turnes to hate his own works and to curse what he â—ath blessed as he dealt with the whole old world Gen. 6.6 7. and with his owne people Jer. 11.17 and out of that detestation of sin let it be our care and endeavour to break off all sinful courses to avoid any famillarity with those that are defiled in them yea to hate the very garment spotted with the flesh and if we have any delight in the fruitfulnesse of our grounds encrease of our flocks towardlinesse of our children and desire the prospering of any thing that we have let us be careful to remove sin far from our dwellings lest it bring in such a curse upon all that we have as is described Zech. 5.4 The curse that God layes is upon the whole earth that vast body that man can hardly measure much lesse can command upon this whole earth God exerciseth his Authority Whence 3 OBSERVE The greatest of all creatures are under Gods command Observe 3 THe Earth and Heavens are his servants Psal 119.91 the sea Prov. 8.29 Job 38.10 11. how much more the greatest amongst the sons of men even Kings themselves whom he commands Psal 105.15 yea rules their very hearts Prov. 21.1 Reason 1. They are all creatures Jer. 14.22 even the work of his hand Job 34.19 2. He could not otherwise be an absolute Lord over all Psal 103.19 if any creature were out of his command Let no man feare any creature Psal 46.2 3. Isa 51.12 13. but God alone Jer. 5.22 and trust in him alone Psal 146.3 6. and obey his voice whom the windes and sea obey This curse which God here layes upon the earth as it was occasioned by Adams sinne so it was not the least part of his punishment for whose relief and comfort that fruitfulnesse was bestowed on the earth at the first by Gods blessing upon it Whence 4. OBSERVE The curse of God upon the creatures is a part of mans punishment Observe 4 THus God threatens it shal be Lev. 26.18 19 20. all Pharaohs house is smitten for Pharaohs sake Gen. 12.17 The plagues upon the waters of Egypt destroying of the corn vines and other fruits murrain amongst their cattel and death of all their first-born we know were the plagues that God brought on Pharaoh and his people for hardning their hearts against him The reasons 1. We have interest in them so that their destruction is our losse 2. Our subsistence is by them so that to lose them is to lose the meanes by which our lives should be supported Let such chastisements as light upon us in the fruits of the earth the
do unto this day according to Gods Decree VVhence 1. Observe It is the Will of God that all Creatures shall depart from their own Private for a Common good Observ 1 THus we see he hath made the waters to leave their place that the Earth might be dry and habitable and causeth the Ayre to come down and fill up the hollow places of it for preventing of vacuity and emptinesse And that which he hath ordered and appointed concerning these baser and unsensible Creatures he hath commanded those which are reasonable voluntarily to yield unto The very Angels themselves the glory of all Gods works come down from heaven their habitation and are contented for a time to want the Vision of God that they may become Ministring Spirits for the good of the Elect Heb. 1.14 No marvail then if God require his Children to condescend to those of the lower sort Rom. 12.16 not seeking their own profit but the profit of many 1 Cor. 20.33 And though they be free yet becoming servants unto all 1 Cor. 19.19 after our Saviour Christ's example Phil. 2.4 Reason 1. No Creature hath any wrong by it seeing it enjoyes nothing in its own right but hath all by Gods free gift who therefore hath just right to appoint the employment of that which himself hath freely bestowed 2. All Creatures were ordained not for themselves but for Gods honour and for their mutuall support for the preservation of Community So that in forgoing their own for a common good they are carried on unto their proper end for which they were at the first Created 3. The applying of our selves to further a Common Good is our greatest Honour profit and safety and certainly recompenced with a large reward from God who failes not to make up our losses which we freely make for his service in furthering the common good with a larger proportion of gain usually at present but undoubtedly hereafter according to his own promise Matth. 19.29 Let no man have respect to his own Right or Honour or Profit in any ease wherein God requires any service for himself or for his Church after the example of Jothans Trees Judg. 9.9.11.13 VVhich 1. savours strongly of Self-love which is alwaies joyned with an unloving heart towards others 2. Argues great unthankfulnesse and disobedience unto God when a man denies himself or his estate or abilities to him that gave them and is still Lord of us and of whatsoever we have 3. And discovers a distrustful heart as questioning either Gods VVill or Ability to recompence his service wherein we wrong God in an high degree who will be no mans debter It was no sooner spoken but it was done and that with speed when God had spoken the waters fled they hasted away as the Psalmist represents unto us the effect of this Decree of God Psal 104.7 So his Word that had created the waters prevailed upon them to carry them speedily to their places and to settle them there Whence 2. Observe All the Creatures in the World obey the voice of God Observ 2 SEe Psal 148.6.8 That prevailed upon the waters to gather them together into their Channels Psal 104.7 8. and to shut them up there Job 37.8 as in Store-houses Psal 33.7 At it the earth melts Psal 46.6 And the foundation of it are discovered Psal 18.15 The Sunne staies its course and stands still Josh 10.13 Nay turnes back again 2 King 20.11 The winds cease and are still Matth. 8.27 Yea the hearts of the most rebellious stoop and are calmed and their rage is pacified Gen. 31.29 Reason 1. Why should not that voice command them which made them at first and limit their motions which gave them their being 2. Otherwise it were impossible for God to do all things according to the counsell of his own Heart and consequently to govern the world in righteousnesse if he had made Creatures which he could not rule Let all Creatures then tremble at his Power whom the very winds and Seas obey Matth. 8.27 Jer. 5.22 Whereof all the Monarchs on the Earth are not able to stay one wave or blast And let all his Saints trust in him even in the greatest extremities with the Church Psal 46.2 That God who can command the Earth the Seas Winds and Heavens can still the tumults and ragings of the people nay of the most bloody Tyrants Psal 65.7 and will not fail to do it for the good and safety of his Servants The end why the waters were thus gathered together and confined to their Channels was especially that the dry land might appear without which there could not have been either food or habitation for men or beasts nor place for any herb or plant to grow on which quickly appeared when God let loose the waters and overwhelmed the Earth by them in the general deluge So the appearing of the dry land and making it habitable by the gathering together of the waters was none of the least of Gods Mercies VVhence 3. Observe It is onely Gods Powerfull restraint of the Seas and Waters that makes the earth habitable for man and Beast Observ 3 THe Flood of Noah is a sufficient evidence of this Truth which is likewise often manifested by smaller inundations since which have deprived many people of their dwellings and not a few of their lives Let all men lay it to heart and blesse the Authour of this great Mercy when they look upon the firm foundation of their houses the fruites of their grounds the encrease of their cattell when they enjoy the Ayre to breath in the dry ground to walk on and the seas to trade in and do their businesse there And let men walk in fear before that Mighty God who more easily might let loose the Sea then keep it in within those weak bounds that he hath set it Jer. 5.22 and thereby choak all flesh in an instant But it may be questioned why God did not take away the waters as well as he gathered them into their Channels seeing the Earth had thereby been much inlarged And it cannot be doubted but he had so done if he had found it good either for his own Honour or for the benefit of the Creature VVhence 4. Observe Even the Huge and vast Seas are the Creatures of God and ordained for special use unto Man Observ 4 FIrst to fill the hearts of men with the fear of that great God by beholding so vast and mighty a Creature ruled and ordered by his power and kept within the bounds which he hath appointed for it 2. By observing that by it way is made to the discovering of the large Circuite of the Earth which God hath given to the sons of Men for their habitation with the variety of the Creature 's several kinds wherewith it is furnished discovered only by Navigation and unknown in a great part in former ages wherein that art was imperfect whereby the world being in a great part unknown was conceived to be much lesse
bodies and spirits 2. In divers parts of the Earth to temperate the Ayre which is inflamed there by the extream heat of the Sunne 3. To make way for the falling of those sweet and comfortable dewes by which the Earth especially in those hot countreys is much refreshed 4. And to manifest by experience the comfortablenesse of the Light by interrupting and cutting it off daily by the darknesse of the night and so discovering the comfortablenesse of the presence of that glorious Creature by the terrours occasioned by the absence thereof Let no man in Use confound those things which God hath severed in nature by turning day into night and night into day shutting and closing their eyes against the Light of the day by unseasonable sleeping and opening them to the darknesse of the night using the day for their rest and the night for their sports and pastimes surfeiting and drunkennesse chambering and wantonesse a Custom though sometimes countenanced by great examples yet in true estimation preposterous and every way unprofitable and commonly by experience found to be as much prejudiciall to health as it is undoubtedly crosse to Nature The next use of these Lights is to be for signs or Indications of events which are to follow as natural causes are Prognostickes oftentimes of their effects to ensue now seeing God hath among therest appointed them for this end we by warrant may 6. Observ It is not unlawfull by the Stars and Planets to guesse at some events that are to follow Observ 6 WHether certain and infallible as Summer and Winter which God himself hath promised shall never cease Gen. 8.22 And which we constantly and upon good ground expect according to the Revolutions of those heavenly bodies or probably onely as Heat Cold Rain Drout whereof there may be some sleight guesses by the conjunction of those Celestial bodies but more probable conjectures when the effects themselves begin to appear as rain in the skie which is lowring red which our Saviour himself allowes to be a sign of Rain presently to follow Math 16.3 Onely we must take heed that we ground no more but conjecture upon such signs as these Nay beyond all this as we have already intimated although these general Causes work very uncertainly upon things here below yet the conjunctions of the Planets especially in Eclipses though they point not out the particular events to follow in the Persons Places Times Measure and Manner thereof yet they may not unprofitably stir us up to the expectation of some observable events to ensue which experience shewes us to fall out accordingly sometimes Let no man upon this ground undertake by the observation of those Celestiall bodies to guesse at the knowledge of such future events as they were never appointed for neither in their own Nature can foreshew as the disposition of mens minds successe of their affaires Length of their lives kinds of their death Mutations and Periods of Kingdomes and Cities and the like Curiosities which are condemned by God Isa 47.13 and unprofitable to men to busie their heads about seeing Constellations have their operations in such events only as general causes which effect nothing farther then they are seconded by the more immediate working of particular causes 2. The nature of many of them is rather guessed at than distinctly known and consequently our guesse at their operations must needs be very uncertain 3. If their Nature could be fully known yet the Impediments of their Operations partly by the frequent failing of Particular and Immediate causes and partly by the different disposition of the Subjects on which they work are so many that the effect hath an exceeding uncertain dependance on them which the frequent failings of the predictions grounded thereupon doth evidently discover A Third Use of these Lights and Celestial bodies is for the determining of Seasons by which the labours of men and their affaires are directed Thus we see what a stroke God hath by the Influence of these heavenly bodies on things below in all the affaires of men VVhence 7. Observe All especially the chief of the affaires of men are ordered and directed by God himself from heaven FAring and Harvest have their dependance on the Spring Summer and Autumn included under the names of Summer and Wanter Gen. 8.22 all of them appointed by God in their seasons by the Motions of the Celestial bodies The light of the day sets men on work Psal 104.23 then comes the Night when no man can work Joh. 9.4 Fair weather invites men to labour abroad the Snow and Rain seal up their hands Job 37.7 and confine them to their houses Nay much more is the successe and prospering of all mens labours from heaven From thence they are prospered Deut. 28.12 Mal. 3.10 or blasted Deut. 28.23 24. Hag. 1.10 So that Good and Evil are dispensed as it were out of his storehouse that men may know his work Job 37.7 Let all men then have their dependance upon God who onely Ruleth and disposeth of the Heavens Stars yea of the Clouds that let down the rain on the Earth which are turned about by his counsel to do whatsoever he commands whether in Mercy or Judgment Job 37.12 13. He must hear the Heavens and the Heavens the Earth and the Earth the Corn and Wine Hos 2.22 Let us then pray to him 1 King 8.35 as Elijah did 1 King 18.42 Fear him Jer. 5.22 and behold his Metcy or Judgment in all these dispensations Job 37.13 that our hearts may be sometimes quickned to thankfulnesse and at other times be humbled before him The last Use of the Lights is for dayes and years that is for Computation of Times without which neither could we well either give directions for things to come nor take account of things past without such a means of computing Times which must needs cause great Confusion in all mens affaires So that amongst divers blessings which we enjoy from God this rule for the computation of Times is not to be accounted the least VERSE 15. TO give light And not only to have it in themselves Now under this name of Light is included that secret and effectual Influence which those Celestial bodies cast out with their Light upon things here below to make all things fruitful and to cherish the Creatures Upon the Earth Which hath neither light nor life in it self but that which it borrowes from above It is not amongst the least of Gods Wonders that these Celestial bodies should cast out their light and influence at such an incredible distance as we shall see anon Now this Light and Influence which they convey unto the Earth although it be especially serviceable to men yet we find by experience to be a singular benefit to the rest of the Creatures or at least to the most of them We cannot but take notice that this Light which God hath now planted in the Sun was notwithstanding Created before it that it might be the more evident
his Instruments Observ 3 THis course God hath constantly observed from the beginning to this day unlesse it were onely in the Conception of our Saviour Christ by the Blessed Virgin He Himself indeed is the Father of all Creatures and he gives strength to conceive seed and that sometimes beyond the ordinary course of nature as he did unto Sarah and Elizabeth but yet so that they conceived seed by their Husbands Now this Course God holds 1. That by this meanes the Creatures might be the more firmly united in love and every one of them might be stirred up to provide for his own flesh 2. That the Power of God might be the more manifested in the weaknesse of the Instrument which propagates life to another which it neither had from nor can continue in it self When we Consider the vastness of the Sea we can never sufficiently admire the infinite power that appoints it to be replenished with fishes This indeed hath been a great vanity and folly for any man to undertake as work beyond his power but God undertakes and performs it Whence 4. Observe There is nothing so Vaste or Wide but God can easily Furnish and Fill at his Pleasure Observe 4 AS he hath done the whole Compasse of the Earth with Herbs and Plants yea with Men and Beasts The Sea with Fishes the Heavens of such an incredible extent with Starres 1. Seeing he hath abundance of Spirit Mal. 2.15 which enables him to create Millions as easily as to create One 2. Because he created nothing in vain but proportioned in his Infinite Wisdome the works which he made according to the measure of the Creatures that should store it seeing we account it folly in men to build a Large House for a Small Family Let all men depend on Him for sufficiency He that stored the Earth the Sea and the Heavens shall we doubt whether he can furnish one of our poor Cottages fill every one of our bellies provide Portions for a few of our Children Or shall we fear that he who satisfies the desire of every living thing will neglect his own or encrease his Family beyond the portion of his provisions There remains even in the best a Leaven of Atheisme by which we are prone to measure God according to the scantlet of Men. Moses himself doubts where God can find means to fill the bellies of six hundred thousand men with flesh Numb 11.21 but if God undertake we see he makes it good Out of the same heart of unbelief it is that we are questioning what we shall eat or drink or put on Matth. 6.31 As if he that made this world out of nothing could not as easily have made and furnished a thousand if he had thought it fit Nothing shall be left empty of all that he hath made only our unsatiable desires which he never made he never promised nor intended to fill VERSE 24. LEt the Earth bring forth Or cause to come forth as it were out of the womb A phrase that notes rather the place wherein than either the Efficient or Material cause or Manner in which they were produced As for the Manner it was meerly Supernaturall by a work of Creation in which the Earth could have no efficacy at all it being an Act of Gods immediate Power alone The Matter of which they were Created was in all probability taken out of the Earth as we see afterwards the Body of Man was but that is more then this phrase implyes which notes onely Out of what they were produced which was out of the Earth and Where they were to abide The living Creature Plants and Herbs we know are said both to Live and Dye but because that is but an imperfect life as wanting the two main faculties in which Life is exercised Sense and Motion therefore those Creatures that enjoy that more perfect life exercising those faculties are termed by an eminency Living Creatures After his Kind By which as they were distinguished in their first Creation both in Form and Nature so they here ordered and appointed by God to continue to the worlds end distinct one from another in their successive propagation by which they were to be multiplyed Cattel The word Behemoth which Moses useth in this place as some think signifies most properly the greater kinds of Beasts But we find it generally when it is put without any addition used for any kind of four-footed beast But in this place it seems to be set in opposition against the beasts of the field and therefore is conceived to signifies tame Beasts which men keep about them in their Grounds or Houses for Food Labour or Pleasure Beasts of the Earth Wild Beasts called Beasts of the Earth because they are not within any Inclosures but have the wide earth to range in at their pleasure As for the name Caijah by which they are called in the Hebrew Language it is derived from a word that signifies to live whether it be given them for their Livelinesse in which many of them surpasse tame beasts or because they are many of them beasts of prey and are nourished by other living Creatures it is not much material Why God made not the Beasts with the Birds and Fishes on the fifth day but made them on the sixth day together with man it is Curiosity to enquire God had power to make What and When he would and is not to be accountable to us for any of his actions or for any Circumstance of them It is enough to stop all mens mouthes That it pleased him so to do Yet we may probably guesse that seeing Beasts were nearer to men in their dwelling God was pleased to make them together which were to dwell together Onely we are to take notice that the Beasts were produced out of the earth out of which as we shall see by and by the body of Man was taken too VVhence we may 1. Observe Man and Beasts are of near Alliance Observ 1 OF one Common Parent the Earth in respect of their bodies even of the same Substance nourished by the same food confined at the least at present to the same habitation and to be resolved with them into the same dust of which we were made so that we may say unto the worm Thou art my Mother and my Sister Job 17.14 Let us then blesse Him that hath put so great a difference between them and us 1. In Nature having given men wisdom and understanding which he hath denied unto the Beasts of the field Job 35.11 2. In our advancement who hath put them under our feet making them our Vassals and us their Lords Psal 8.6 7. 3. In our Spiritual estate in making us at present members of his Son and thereby his Children by Adoption and heires of his glory Let it please us with our Condition encourage us to his service who hath so highly advanced us abase us in our thoughts and esteem of our selves and move us to Mercy and Compassion even
Work ibid. The forms and natures of all sorts of Creatures are the Works and Effects of Gods Spirit p. 14 God Spirit is present every where even in the midst of the greatest darknesse p. 15 The way of Gods working is secret c. ib. All Creatures are Perfect by degrees p. 16 God is pleased to cherish the Meanest of all his Works p. 17 Verse 3. The general Good of the creature is Gods First care d. 18 God needs no other Means to effect any thing but his Own Word and Will p. 19 God loves to do all his Works in the light p. 20 Light is the Work of God Himself p. 21 God can and often doth bring Light out of Darknesse p. 22 Gods Word and Deed are all one p. 23 The want of second means cannot hinder Gods Work p. 24 Verse 4. God takes a view of all his Works that he makes p. 25 God is a Sufficient Witnesse to Himself p. 26 All that God doth is exceeding good and Perfect p. 27 Light is a good Creature p. 28 That and that only is good which God Approves p. 26 Light and Darknesse cannot subsist together p. 30 Light and Darknesse take their turns and succeed one another in the Order that God hath appointed ibid. Verse 5. All things must be called and distinguished by Names as may be agreeable to their Natures Page 32 God takes Time and Leisure in bringing things to passe p. 33 Verse 6. The Vaste Body of the Heavens is the work of God page 35 The Ayr in which we move and breath is Gods creature ibid. God so orders all things as they may best serve for Use p. 37 God can put Beauty and Excellency on the basest things p. 38 Verse 7. God performs all things according to that which he hath decreed Page 39 Where God doth provide the Means yet it is he that must perform the work by them p. 40 The Clouds and Rain are Gods Works and are raised up onely by his Power p. 41 Verse 8. The Glorious Frame of the Heavens was raised by the Word of God p. 42 Whatsoever God hath Settled shall continue for ever c. ibid. Verse 9. It is the Will of God that all Creatures shall depart from their own Private for a Common good p. 44 All Creatures in the world obey the voyce of God p. 45 It is only Gods Powerful Restraint of the Seas and Waters that makes the Earth habitable for Man and Beast p. 46 The huge and vaste Seas are the Creatures of God c. ibid. Verse 10. The goodnesse of every Creature of God ought to considered in Particular p. 48 Verse 12. God will have nothing barren and anprofitable Page 50 The Herbs and Plants of the Earth are Gods Creatures p. 52 The substance of all Trees and plants is from the Earth ibid. God can draw Life out of Death it self p. 53 God provides for all his Creatures that they may not wholly perish ibid. Fruits ought to Resemble the Nature of the Stock of which they come p. 54 Verse 14. The Sun Moon and Stars are no gods but creatures p. 57 When God hath prepared Means he doth ordinarily perform all things by Means p. 58 The Places and Uses of all Creatures are assigned unto them by God himself ib. All sorts of Creatures are ordained by God for Use and Service p. 60 Distinction between the Day and the Night is an Ordinance established by God ib. It is not unlawful by the Stars and Planets to guesse at some Events that follow p. 61 All the Affaires of Men are ordered and directed by God himself p. 62 Verse 15. The Excellencies of the Creatures are not of themselves but are bestowed on them by Him that made them p. 63 Where God provides Ordinary Means he takes away those which are Extraordinary p. 64 The Light which God bestowes upon the Creature he gives for the use of others as well as for those that Receive it p. 65 No distance can hinder us of the effects of Gods care and providence over us for good p. 66 Although God be pleased to make use of Means yet he binds not himself to work all by means p. 67 Verse 16. We may take notice of any Eminency of the Creature to lead us to the Admiration of the Super-eminent Perfection of the Creator p. 69 God useth to proportion the Abilities of his Creatures ibid. Men must make use of Light to direct them in their Employments p. 70 Though all the Creatures be not furnished alike yet none of them wants that which is competent for their use p. 71 All Creatures are Perfect in their Kinds p. 72 Those of weak Abilities may be useful for some kind of Employment p. 73 God takes care for the Government of the Night as well as the Day ibid. Verse 20. Gods Works are carried on towards Perfection p. 76 God leaves nothing Empty that he hath made p. 77 God works all things but of all things p. 78 God disposeth all Creatures in such places as are most agreeable to them p. 79 Breath and Life are the gifts of God ibid. The variety of Gods Works are Infinite p. 80 The Motion and Being of every Creature is ordered by the Will and Decree of God p. 81 Verse 21. The Eminency of any Creature ought to be observed c. p. 82 Many other Creatures go beyond Man in outward things p. 83 God furnisheth every Creature with Parts and Abilities ibid. God can out of the same Masse draw out infinite variety of several shapes and natures p. 84 God Respects the Meanest of the Works that he hath made ibid. The meanest of the Creatures that God hath made are good p. 85 Verse 22. Fruitfulnesse is a gift bestowed only by God himself p. 86 Fruitfulnesse in the Creatures is a special Blessing of God p. 87 The Blessing of Propagation is from God alone p. 88 Nothing so Vaste or Wide but God can Furnish or Fill at his Pleasure ibid. Verse 24. Man and Beasts are of near Alliance p. 90 Beasts are wholly of the Earth p. 91 All the Beasts on Earth are Gods store p. 92 Verse 25. God brings to effect whatsoever he wills p. 92 Verse 26. Man is a singular and extraordinary Piece of work p. 96 God provides before-hand all things for mans supply p. 98 God is pleased to expresse himself unto us after the manner of men ibid. Eminent Works of God require of Men especial observation of them p. 99 Works of Moment and Importance ought to be undertaken with Advice and Counsel p. 100 God in all his wayes and works is guided by no Counsel but his Own ibid. Man hath no Maker but God Alone p. 101 Man in his first Creation was made by God after his Own Image ibid. Gods Image in Man is his greatest Glory p. 103 God hath Advanced man to have Dominion and Lordship over all his VVorks p. 104 Mans Dominion over the Creatures is no right belonging to