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
Iudaeus lib. de mund opific. did conceive Paradise to bee no earthly or bodily place but to bee spiritually understood which opinion Epiphanius proves to bee against reason because trees growing out of the ground and rivers shew that it was a garden planted on the earth and earthly not spirituall Some have held that the whole World was Paradise and that this garden did extend it selfe over all the earth which then was wholly a place of pleasure and delight which is also very absurd for then Adam had beene cast out of the whole earth when God cast him out of the garden and the land of Cush and of Havilah and Assyria towards which the rivers did run after they were gone out of the garden had beene out of the World Besides wee read in the Scriptures that Eden in which the garden was planted was a speciall country in Mesopotamia neare Haran and Gozâ—n and the people thereof did trade with Tirus 2 King 19. 12. and Ezech. 27. 23. Ephrem held it to bee a remote place beyond the vast Ocean Sea and unknowne tous Damascene in his book 2 de fide chap. 14. held it to bee a place higher then all the earth Beda and Rupertus held it to bee a place next unto heaven reaching up to the Sphaere of the Moone Alexander Hales and Tostatus thought it to bee a place in the aire farre below the Moone Others who held it to bee a speciall place in the earth doe much vary and differ among themselves Luther conceived that it contained in it all Mesopotamia Syria and Egypt Others thought that it comprehended all Asia and Africa Others that it was that part of Syria which is called the region of Damaseus because there was the Kings forrest of goodly Cedars which is called Paradise Nehem. 2. 8. and there is a towne called by the name of Eden and Paradise which is mentioned as some thinke Amos 1. 5. The Opinion of Bonaventure is that the place of it is under the Aequinoctiall Bellarmine in his booke de gratia primi hominis chap. 10. confesseth that it must needs bee an earthly and bodily place planted with trees but farre remote from knowledge of men and that no man can define where it is that it was not destroyed in the generall deluge and flood of Noah but remaines to this day And that Enoch and Eliah were translated thither and there are kept to fight with Antichrist in the end of the World This Opinion is contrary to truth and contradicts it selfe First the Scriptures testifie that Eliah was not translated into an unknowne place on earth but went up to heaven in a firie chariot Secondly that the waters of Noah's flood did prevaile 15. cubits above the highest mountaines And therefore if Paradise was an earthly place as Bellarmine holds it must needs bee destroyed in the generall deluge Gen. 7. 20. Yea if Paradise had beene preserved safe from the flood it had beene needlesse and vaine labour for Noah to build such an huge arke God might have saved him and all the creatures with him in the garden of Paradise Thirdly Moses doth here plainely define where this garden was and whosoever with understanding reads this History may easily define where it was But where it is now none can define for it is destroyed and onely the place of it remaines still But not to trouble my discourse with particular confutations of these severall opinions the very text it selfe and that exposition which I have made of it by the helpe of other Scriptures doth as it were with one blast blow them all away like chaffe and with one stroke dash them all in pieces For this text tels us that this garden was planted in the earth and God made the trees in it to grow out of the ground that the speciall place of the earth in which God planted it was Eden that is a place in Mesopotamia and Babylonia knowne by that name and mentioned by Rabshekeh among the countries which the Assyrian Kings had conquered scituate betweene Iudea and Assyria and neare unto Assyriah 2 King 19. 12. and by Ezekiel cap. 27. 23. mentioned among the countries and cities which from Mesopotamia did trade with Tyrus The text also tels us that it was in Eden Eastward or on the East-side watered with a river which came out of Eden from the other part thereof which river having divided it selfe into foure streames that it might run through severall parts of the garden and water it did no more meet in one but from thence that is from the garden was parted and became foure speciall rivers taking their course and compasse towards severall lands to wit Pishon to the land of Havilah Gihon to the land of Cush Hiddekel to the land of Assyriah and Euphrates through Babylonia and Chaldaea all which are to Iewes and naturall Israelites who ever since the captivity of Israel to Assyriah and of Iuda to Babylon doe live a dispersed and scattered people in those countries knowne by those old names to these dayes as appeares in the Itinerarie of Benjamin Tudalensis the Iew and divers other histories Now these things being plainely laid downe in the text explained by other Scriptures the places and rivers being often mentioned in histories and knowne to the Iewes who dwell in those parts untill this day there is now no least colour or show of reason left for the divers opinions before rehearsed they all appeare to be vaine erroneous the manifest truth of this text overthrowes them all at once And now from hence wee may learne a profitable point of instruction viz. That nothing is more vaine and uncertaine then the opinion of witty and learned Men both ancient Fathers and later Writers and Schoolemen while they follow their owne reason their owne witty conceipts without warrant from the Word of God There is no sure or certaine ground which a man may safely rest upon for the right understanding of the Scriptures but onely the word of God it selfe either speaking plainely in the very text it selfe or by other places and testimonies which are more full and plaine compared with the obscurer texts By this meanes onely the Spirit of God doth enlighten our hearts and understanding to know infallibly the true sense and meaning of them Besides many other proofes which serve to confirme this which I omit as not necessary at this present wee have a firme argument from our Saviours owne words Iohn 16. ver 13 14. where hee saith that now under the Gospell the Spirit speakes not of himselfe by simple and immediate inspiration without any word as in the Prophets of old but whatsoever hee shall heare that shall hee speake and hee shall take of mine and shall shew it unto you that is hee shall inspire and enlighten men onely by my word which I have spoken with mine owne mouth and by the Prophets and holy Men of God who
it demonstrated in all the parts The Manner of Creation in foure things Angels had no hand in the Creation Foure uses of the Point THe first thing now to be stood upon is the creation in generall as it is described in the generall nature of it by the name the Author or causes and the time when it first began and when it was done and that chiefely in this first verse First Creation is here set forth by the name of it in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created Secondly by the Author or sole efficient cause of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Thirdly by the time when God began the creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning and wherein he perfected that worke in six dayes Fourthly by the forme and manner of it vers 3 God said and it was done First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created if it bee rightly understood according to the true and proper signification of it in this place may give great light to the matter in hand I will therefore first distinguish it according to the severall significations in which it is used in the Scriptures and will shew in what sense it is here to be taken and then will come neere to the matter First it signifies properly that extraordinary miraculous worke of God by which he gives a substance and substantiall being to things which before were not and doth make them either of nothing or of some matter which hath in it selfe no naturall fitnesse or disposition to receive such a forme or to be turned into such a substance thus it is used Deut. 4. 32. in these words from the day that God created man And Psal. 148. 5. He commanded and they were created Secondly by a metaphore this word signifies the extraordinary works of God which are very like unto the creation because they are done by a supernaturall power and suddenly brought forth as it were out of nothing when there was no meanes or naturall disposition going before Thus the 〈◊〉 of regeneration in which the wicked corrupt heart of man 〈◊〉 by nature is unfit for any holinesse and most prone to wickednesse is changed in a moment by the Spirit of God and becomes a cleane creature and a new man is called creating Psal. 51. 12. Thus are all great and miraculous works of God called creating When hee raiseth up wonderfull strength out of weakenesse and by them who are as nothing doth overthrow mighty gyants and strong armies this is called creating Exod 34. 10. When God of a stubborne stiff-necked nation and of a people scattered despised and counted worse than nothing raiseth up and maketh a most holy people and glorious Church as he will doe in the last conversion of the Jewes this is called commonly in the Prophets by the name of Creation as Psal. 102. 18. and Isa. 43. 7. and 65. 18. And when the Lord in his just wrath doth raise up evill and destruction to the wicked out of good things which naturally turne to good this is called creating Isa. 45. 7. and 〈◊〉 â—â—ery raysing up of things without meanes as Psal. 104. 30â— When God suddenly beyond meanes or expectation by the supernaturâ—ll power of his Spirit reneweth the face of the earth it is called creating But in this place the word is to be taken in the proper sense for making thingâ— either of nothing or of matter made of nothing and of it selfe unfit and without naturall disposition for receiving any such forme as that which God doth give unto it The word thus expounded sheweth what creation is even a making of things out of nothing or of rude matter undisposed for such a forme and being as God in an instant frameth one of it And so it differs from all other kindes of making and producing things as from naturall generation of living crâ—atures and of clowds raine thunder and the rest which are made by an ordinary power out of matter fitted for the forme of things produced and from all artificall making of thingâ— as house and other things made by art of matter fitted 〈◊〉 〈◊〉 The second thing by which creat 〈◊〉 〈◊〉 is the author and cause of it expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is not here used metaphorically to signifie Angels false Gods and men who are ministers and vicegerents under God as it is sometimes used in Scripture but it is here taken in the sense which is most common and frequent in the originall that is for the true God and is one of his sacred Names And it is a word of the plurall number and in many places is joyned with verbes of the plurall number and that for this end to teach us that though God whose name this is bee but one in nature and essence yet in that unity of essence and in that one eternall Jehovah there is a pluralitie that is a Trinity of Persons This word therefore doth here plainely intimate unto us that Creation is an action of the whole Trinity and that it is the joint worke of all the three Persons even of God the Father God the Sonne and God the Holy Ghost and this shewes that neither Angels nor false Gods but Jehovah the true God is the Author of the Creation as appeares Cap. 2. 7. The third thing by which the Creation is described is the time of it both the first time in which God began to create and did create the highest heaven and the rude masse the earth and also the progresse of time in which God created all visible things in order and finished the whole frame of the visible world This is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning and in other parts of the Chapter which mention the particular dayes in which every thing was made For this word though sometimes it signifies Eternity and intimates unto us the eternall being of the Son of God together with the Father from all eternity and before all worlds as Prov. 8. 22. where eternall Wisdome saith The Lord possessed me in the beginning of his way before his works of old and John 1. 1. In the beginning was the Word yet most commonly and frequently in the Scriptures being laid downe absolutely as in this place it signifies either the first moment and beginning of all time as in this verse or else the first six dayes of the creation or any one of them in which dayes God made finished the whole frame of heaven and earth and all the host of them as Isa. 46. 10. where God is said to declare and foretell the end of all things from the beginning that is from the six dayes of the creation in which God began to speake to man and foretell 〈◊〉 end and Joh. 8. 44. where the Divell is called a â—urtherer from the beginning that is from the last day of the CreatioÌ„ in which God made the Divell marred man and brought him
be good and gracious and to make us know him so great and glorious a God as he is In the second place for the wordes themselves they are plaine and easie to be understood at the first hearing without any laborious interpretation They run thus in the Hebrew All which the Lord pleaseth he hath done in Heaven Earth Sea and all deepe places This word all shewes that he speakes not of some particular workes but of all in that kind The word Jehovah is the proper name of God considered in the unity of his essence with all his essentiall Attributes and every one of the 3. Persons is called by this name as they are of the same essence and all one God The enumeration of all the notable places in the world wherein these workes are done discovers the workes which he here speakes off to be outward workes which doe not abide in Gods essence and there onely subsist as his eternall counsell decrees and inward operations do but are done in time and place and have their subsistance in and among the creatures such as are creating ruling ordering upholding of all things and also redeeming and restoring of all man-kinde The word pleaseth limits the generall note or particle all unto all workes which in themselves are good or else serve for good use and so are pleasing to the Lord for the use sake Hee doth not say that the Lord doth all things which are done but all things which he pleaseth that is he doth not make men sinnefull and wicked neither doth he worke rebellion in men which is displeasing unto him but he doth whatsoever is pleasing that is all things which are agreeable to his nature And whatsoever is according to his will and good pleasure that he doth none can hinder it This is the true sense and meaning of the wordes Now from the text thus opened and the circumstances observed wee may gather a perfect description of them in generall shewing the nature and use of them The description of Gods outward Workes The outward workes of God in generall are all things whatsoever the Lord God Jehovah that one infinite and eternall God 3. Persons Father Son and Holy Ghost doth according to his eternall purpose and after the counsell and good pleasure of his will work and bring to passe not within but without himselfe in all the world and upon all creatures therein and that certainely and irresistably in due time and place to the communicating and making of himself known to men and Angels in his infinite and eternall nature and in his goodnesse grace glory power and all other essentiall properties for the salvation and eternall blessednes of his elect in Christ. This description truely gathered from this Text and the scope and order of it and discovering plainely the nature and use of Gods outward workes in generall I will proove in every part and branch orderly and will conclude with some application The first thing in it is the generall matter of Gods externall workes they are things done that is not onely actions working and operations such as Creation Redemption and the like but also things or works made effâ—cted and done by those actions as Heaven Earth Angels and other things created For all these are things done and wrought by God This Branch is plainly expressed in this word of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath done or doth or hath made for the Hebrew word signifies all these And that Gods outward worlâ—s consist in doing and are things not spoken or promised but done and wrought Divers testimonies of Scripture doe shew Psal. 44. 1. David cals them workes which he hath done And Isa. 28. 21. The Prophet saith that the Lord doth his worke his strange worke And not to stand in repeating many Scriptures in a point so plaine This is one word is sufficient that the two Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are used in the Scriptures to signifie Gods outward works are both derived of verbs which signifie doing The second branch in this description comprehends in it the Author of these works to wit the Lord God Jehovah that one infinite eternall God and three Persons Father Sonne and Holy Ghost This Branch doth distinguish these workes First from the workes of creatures which are proper to them Secondly from the personall operations of God as the eternall begetting of the Sonne which is proper to the Father and is his worke onely That God considered in the unity of his essence as he comprehends all the three Persons is the Authour of these workes and that they are common to the Father Son and Holy Ghost and every one of them hath an hand in every work of this kind though one more immediately than another The word Jehovah here used in the Text doth plainly shew where it is said Whatsoever Jehovah pleased or was willing to do that he hath done which word is so proper to God and signifies One God that it also agrees to every person in that one God And this is also confirmed by divers other testimonies of Gods word which shew that in divers of these outward actions or workes the Father workes by the Sonne and the Sonne by the Father with and by the Spirit The first great work of this kind even the work of Creation which sometimes is attributed to the Father as more peculiar to him because terminatur in Patrâ— as the Schoolemen speak that is it is bounded and termined in the Father and he is principium summus terminus creationis the first beginning and utmost bound of creation from whom it first proceeded even this is attributed to the Sonne and Spirit also as being common to all the Persons as Psal. 33. 6. By the word of the Lord that is the Sonne were the Heavens made and all the host of them by the Spirit of his mouth 'To which adde Job 33. 4. The Spirit of God made me John 1. 3 10. Colos. 1. 16. where it is said that by the eternall word the Sonne all things were made both in Heaven and Earth visible and invisible and without him was made nothing of all that was made So likewise in that outward worke of Judgement executed on Sodome and Gomorrah Gen. 19. 24. Jehovah is said to raine downe from Jehovah out of Heaven fire and brimstone that is Jehovah the Son from Jehovah the Father who are both one and the same God Jehovah yea that these externall workes of God are not divided some to one Person and some to another in the Trinity but are common to all the Persons and proceed from that one common essence according to that saying of the School-men opera Trinitatis ad extra suns indivisa Our Saviour sheweth most plainly Ioh. 5. 19 22. where he saith that as the Sonne cannot worke of himselfe alone without the Father but he must have and see the Father working with him so the Father doth not
commandement bringing all things to passe out of meere nothing or that which was as nothing made of nothing without any instruments toile labour alteration or delay for the revelation of himselfe and for the communion of his goodnesse and glory This description truely gathered from this text and this historie is in whole and in every part confirmed by other testimonies of Gods holy infallible Word First creation is an outward act or work because it is not within God himselfe but his making of things and giving to them a being different from his own essence Secondly it is Gods first outward act because it was the giving of the first being to all kindes of creatures in which and upon which hee exerciseth all other outward works these two points are manifest and need no further proofe But as for the third point the Author or first cause God the Father Sonne and Holy Ghost wee have manifest proofe of it in Scripture able to satisfie any reasonable mind First that the Lord Jehovah the only true God not Angels is alone the Creatour of all things Holy Job testifieth saying that hee alone spreadeth out the heavens and treadeth upon the waves of the Sea Job 9. 8. And Isa. 44. 24. I saith Jehovah am the Lord that maketh all things that stretcheth forth the heavens alone that spreadeth abroad the earth by my selfe Secondly that all the three Persons are equall in this worke and as they all are one God so are one Creatour of all things it is manifest Job 35. 10. Where the Creatour of all things is called in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my makers that is more Persons than one even three Persons in one God and Psal. 149. 2. Let Israel rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them that made him and Eccles. 12. 1. Remember thy Creators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Isa. 54. 5. The Lord thy makers is thine husbands the Lord of hostes is his name For the Father in particular there is no doubt all confesse him to be the Creatour and so the Scriptures testifie Prov. 8. 22 23. and Heb. 1. 2 3. For the Son also we have plaine texts that by him all things were made and nothing without him John 13. 10. and Joh. 5. 17 19. 1 Cor. 8. 6. Col. 1. 16. Heb. 1. 10. And as the Spirit is one God with the Father and the Sonne so his hand wrought with them in the Creation as appeares Gen. 1. 2. Where it is said the spirit of God moved upon the face of the waters that is cherished the rude masse as the Hen doth her egges by sitting on them and so gave forming vertue to them so the Hebrew word signifieth and Job 26. 13. God is said by his spirit to have garnished the heavens and Job 33. 4. The spirit of God hath made me saith Elihu and Psal. 33. 6. By the Word of the Lord that is the Sonne were the heavens made and all the host of them by the breath of his mouth that is his spirit Fourthly for the time of the Creation we need not stand much upon proofe of it This Text sheweth that it began in the beginning or first moment of time And in six dayes it was perfected and fully finished as the rest of the Chapter sheweth It was of old that God founded the earth and made the heavens as the Psalmist testifieth Psal. 102. 25. that is in the first beginning of times And reason tells us that time being a circumstance and inseparable companion of creatures visible must of necessity begin together with their being Yet one thing is worthy to be noted in the time namely That whereas God was able in the first moment to create all things as he did the highest heavens and the rude masse which is called the earth in my Text and which was the common matter of all the visible world yet he did distribute and divide the creation into divers acts which are distinguished one from another by the effects that is the creatures made and by the severall times and dayes also wherein they were performed Which point wee will insist upon as it well deserves when we come to the several acts performed particularly in severall dayes of the Creation The fifth point in the description is the generall object and effect of creation to wit all things and the first being of them For here the object and effect concurre and are altogether the same The world and all things therein and the first matter of which they were made as they are the onely things about which the act of creation is exercised so they are the object of creation And as they are things made by the creation so they are effects of it Now this generall object and effect as it is truly gathered from the enumeration of all the kindes of things created which are numbred in this Chapter and the next and is plainely expressed in the description so it is abundantly testified in all the Scriptures as Isa. 44. 24. and Coloss. 1. 16. and Exod. 20. 11. where all things in heaven and earth visible and invisible are said to bee made created and formed by God Yea the first rude matter it selfe out of which the inferior world was made is here in my Text said to be created by God And this is confirmed by reason drawn from the nature of God and his Name Jehovah For God as this Name signifieth is an absolute essence of himselfe and the first being of all and the Author of all being Therefore every thing which is or hath being must needs be of him and be his creature The sixth point in the description is the matter out of which God created all things under which we comprehend two things First the matter improperly so called or Terminum à quo from whence God brought the first being of all things immediately And that was either negative even nothing or their not being at all or positive their being in Gods eternall purpose onely This was the first matter which God had to worke upon in the first immediate act of creation Secondly the matter properly so called that is either the rude masse made of nothing which was without forme and void or the foure Elements which had in them no forme or being of the things created and so were as nothing in respect of that being which God gave to every particular thing which he made of them For proofe of this we have a plain testimonie Heb. 11. 3. where the Apostle saith By faith we underst and that the worlds were framed by the word of God So that the things which are seen were not made of things which doe appeare Here it is plaine that hee speakes 1. Of creation in generall in that hee saith The worlds were framed 2. In that he denies the visible world to be made of any naturall things which doe appeare to any sense hereby hee shewes that their first matter was made of
moment and beginning of time to the last end thereof throughout all ages and the eternall duration of things in the world to come but also all the things which are measured by this protraction and duration of times and of time beyond all times even all things under heaven and all things above the heavens as Angels and blessed Spirits and all things which shall be upheld and kept in being after the end of the world For the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies times or things the beginning and end whereof are hid and unknown to mortall men of short time by reason of the long continuance of them and the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a perpetuall being and duration or whatsoever is alwaies and in all times and it is used in Gospel to signifie not only this world wherein we live in this mortall life but also the world to come both◠the Kingdome of glory and also the state of all things after death as appeares Mat. 12. 32. and Heb. 6. 5. The third name by which the creature in generall is called is the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly translated the world and doth fitly signifie that well ordered decent beautifull and comely frame of heaven and earth with all the goodly furniture and well ordered host of creatures therein contained For it is a word which in Greeke doth properly signifie beauty decency and comely ornament and by it the Greeks commonly doe call the whole frame of the world because of the beauty and comely order of the creatures therein and by this name the creature in generall and the universality of things created is called Matth. 25. 34. Rom. 1. 20. and Ephes. 1. 4. where the Spirit of God speaks of the creation and foundation of the world And lest we should thinke that by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant onely the inferiour and visible world the holy Apostles when they speake of it adde the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appeares 1 Corin. 1. 20. and Ephes. 2. 2. to shew that there is another world even the invisible called also by this name And John 1. 3. the Evangelist having affirmed that all things were made by the eternall word doth in the 10. Verse shew that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world I am not ignorant that this word is used also in a more strict sense and that it signifies sometimes the habitable world or circle of the earth inhabited by men as Matth. 4. 8. and John 1. 9. Sometimes men inhabiting the earth as Rom. 5. 12. By one man sin entred into the world Sometimes the elect who are the chiefe ones of the world and of mankind as John 3. 16. and 2 Cor. 5. 19. and 1 John 2. 2. Sometimes for the carnall unregenerate and reprobate multitude of mankind as John 14. 17. Whom the world cannot receive And 17. 9. I pray not for the world Sometimes earthly things as Gal. 4. 3. opposed to spirituall and sometimes sinfull and corrupt things opposed to holy and heavenly as Galat. 6. 14. But the most full and proper sense is that which I have first named and in that sense it is used in all places which speake of the creating and founding of the world and signifies the whole frame of heaven and earth with the furniture of them The fourth name by which the creature in generall is called is the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies that which is created and made of nothing by the act of creation by this name the creature in generall is called as it comprehends every thing created either in heaven or earth or in the sea or under the earth Revel 5. 13. And by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole world is called Mar. 13. 19. where our Saviour saith There shall be such affliction as was not from the beginning of the creature which God created that is of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word is rendered by the Evangelist Matthew Chap. 24. 21. Now from these severall names used by the Spirit of God in Scripture to set forth the creatures in generall that is the universality of things created we may observe divers things for our instruction 1. First that whatsoever hath any being in heaven or in earth either in this world or in the world to come even all things which can be conceived to have a true being besides God himselfe are created of God have a beginning and were made out of nothing at the first This as it is laid downe in my Text so it appeares plainly by all the foure names before cited and is confirmed by the Scriptures produced to shew the true sense of them to wit Isa. 44. 24. John 1. 3. Col. 1. 16. and Revel 4. 11. And besides these wee have many other as Exod. 20. 11. Psal. 146. 6. and Psal. 148. in which places the heavens and the heaven of heavens the Angels and all the hosts of God the Sun Moon Stars the Aire and the Meteors the Earth the Sea and all things in them are said to be made and created by God to which we may adde Act. 14. 15. and 17. 24. Heb. 1. 10. 2. The second thing which I observe from these names of the creature in generall is That the World was made in perfect beauty fit to flourish perpetually and every creature as it was created of God was good perfect and beautifull in his kind free from all discord disorder and corruption This is gathered from the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the World is called the one of which signifies beauty ornament and decencie free from all deformity discord and disorder and the other a perpetuall being or a perpetuall flourishing in being and perfection And the last words of this Chapter confirme this fully to wit God beheld all things which he had made and so they were exceeding good The words also of God himselfe Job 38. from the 3. Verse where he sets forth his manner of creating all things in a most excellent order by laying the foundations of the earth sure by measuring it as it were by line by shutting in the deeps within bounds by bringing forth the lights of heaven rejoycing and the Angels singing joyfully and by making all things to flourish Reason also grounded on the Word of God doth prove this plainly For that which was made in perfect wisedome and in the framing whereof Gods eternall wisedome had an hand must needs bee most beautifull decent and flourishing For if Gods wisdome in Bezaleel and Aholiab made them so excellent in working curious and glorious workes for the Tabernacle much more excellent is it in God himselfe Now
Evangelist useth them doe signifie eternity but in that he saith The Word was that is had already a being with God in the beginning when hee began to give being to all other things this proves by necessary consequence that the Word was eternall and therefore the common exposition stands sure that here the word Bereshith signifies the beginning or first part of time The second word of this Text that is Bara created signifies the giving of first being to all things either simply out of nothing or out of matter undisposed for the forme introduced as I have noted before And by a Metaphor it signifies great and mighty workes which resemble the creation but here it signifies absolute creation or giving the first being to the highest heavens and to the rude masse or matter of the visible world out of meere nothing for they were created of no matter before existing as all doe hold and of their creation onely this Verse speakes That the third word Elohim being of the plurall number signifies three persons in one God the Creatour and that the creation was the worke of all the three persons in the Trinity I have before shewed Here let mee adde further a Cabalisticall proofe gathered from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the act of creation and consists of three Hebrew letters which are the first letters of the three Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie the Father the Son and the Spirit And therefore if the Caballisticall art be of any credit this act of creating is the work of all the three persons the Father the Son and the holy Spirit one and the same God The two last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heaven and the earth do here signifie as I have noted before the highest heaven and the earth which was without forme and void that is the rude masse and common matter of the visible world Some learned men do by heaven and earth understand the whole world in the same sense as the words are Chapt. 2. 1. By heaven they conceive the highest heaven the visible starry heaven and the whole firmament of the aire to be meant by earth the lowest globe of the earth which hath the sea intermingled with it and by creating they understand the whole worke of creation in generall and not that first speciall act by which God made the highest heavens and the rude masse and matter of the visible world onely The main reason which they have to prove this is drawn from the Hebrew Articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is prefixed before the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth The first of which Articles consists of the first and last letter of the Hebrew Alphabet and so implies an universall comprehension of all things which were created both the first and the last The other to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of plaine demonstration and sheweth that this heaven and earth as they now stand are said to be created here in these words But this exposition is plainly overthrown by the Text it selfe and the reason answered without any difficulty First the act of creation spoken of and intended in this Verse is that which was performed in the beginning that is in the first moment of time so the Text affirmes but the whole world and all creatures in heaven and earth were not made in the first moment of time nor in the first day but in sixe daies therefore the whole world is not meant in these words nor all creatures in heaven and earth Secondly if the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of generall comprehension then each of these words should signifie the whole world for it is added to each of them and so the other word should be superfluous in this place Thirdly we may safely grant that these words are of generall comprehension and yet we need not expound them of any other heaven then the highest heaven nor of any other earth then the first rude masse out of which the whole visible world was made which was without forme and void as it is testified in the next words Verse 2. For this heaven did comprehend in it the highest heaven and all the host and inhabitants of it the Angels actually And this earth or rude masse did potentially comprehend in it the whole visible world which afterwards in the sixe daies was actually formed out of it and therefore I take this to be the best exposition to understand by the heaven the highest heaven onely where the Angels and blessed Saints have their dwelling together with the host thereof And by the earth to understand as the next Verse sheweth the rude masse out of which God after formed the whole visible and mutable world consisting of the starry heavens and of the aire water and earth with all things in them As for them who here by heaven and earth understand the whole world actually formed and made and them who understand the common seed and rude matter of the heavens both highest and invisible and also the visible heavens and the inferiour world they exclude out of this history of the creation the distinct and speciall narration of the creation of the highest heavens and of the glorious host thereof the Angels and super-celestiall Spirits contrary to that which Moses himselfe plainly teacheth Chapt. 2. 1. where repeating summarily the whole creation in generall which he had before distinctly related and in all the parts thereof described in the first Chapter he saith Thus were the heavens and the earth finished and all the host of them that is the Angels among the rest for they are called the heavenly host Luke 2. 13. From the words thus expounded we may gather an excellent description of the first speciall act of creation which is called simple and absolute creation and of the two particular branches thereof to wit That it is that act of creation whereby God in the first beginning did create and give the first being out of nothing to the highest heavens and to the earth that is the first rude masse and matter of the visible world The parts of this act are two The first is that act of simple creation by which God created out of nothing and gave a most perfect glorious being to the highest heaven and to all things therein contained The second is that act of simple creation by which God gave the first imperfect being to that rude earth the masse which was the common matter out of which hee formed the whole inferiour visible and mutable world In this description of the first act of simple creation and of each branch thereof wee may observe foure things The first is the matter both generall and speciall laid downe in the word Bara created Secondly the author of it God the Father Sonne and
death is seventy sevens of yeares Daniel 9. that is 490. yeares all which make 3960. yeares from the creation Now from Christs death which was in the 33. yeare of his age or 33. after his birth it is in this present yeare 1623. the full number of 1590. yeares which being added to 3960. before Christs death make from the creation 5550. yeares Now this computation of yeares together with the clearing of the former question may serve First to discover unto us divers waies the admirable providence of God in that he doth so order all things that the time of the incarnation of Christ the second Adam should fall in the same moneth with the creation of the first Adam and the day of redemption from sinne and death should be the same day of the week and of the moneth with the day of Adams falling into sin and bringing all mankind into bondage to hell and death And that in the holy Scriptures which were written by holy men of God in severall ages the true computation of times and yeares should be put upon record and reserved and kept safe through all ages untill this day in the midst of so many dangers and among so many alterations and changes which have happened in the world Surely he who is so provident in ordering the circumstance of times and preserving the records of them even his holy Oracles when the Nation of Jewes to whom they were committed in trust is cast off and scattered over all the earth will much more keep his promises and fulfill all prophecies and predictions every one in the set time and season which he hath appointed Secondly this exact record of times and of the very moneth of the creation and of the redemption serves to confirme us in the verity and truth of those things which are written concerning the beginning and creation of the world and the redemption of mankind by Jesus Christ comming in the exact fulnesse of time to redeem the world according to Gods promises when severall witnesses or writers who never conferred nor consulted one with another doe agree in their relations not only in the maine matters but in the circumstances of time also no man can have any least pretence or colour of doubting And thus doe the writers of the holy Scriptures who lived in severall ages they exactly agree in the histories of creation and redemption even to the circumstances of times the very daies and moneths wherein they were performed And therefore let us firmly beleeve them and rest on the truth of them for we have sure grounds of beleeving but not any pretence or colour of doubting Thirdly hereby it is made manifest that the world being created in time and onely so long ago as is before shewed was made onely for us and for our benefit who live under time and not for the eternall God to adde any good or any blessednesse to him who was all-sufficient and most blessed in himselfe from all eternity and both could and would have made the world millions of yeares before if it might have been profitable to himselfe Wherefore let us hereby be stirred up to use the world as a gift and as talents given to us by God to be well imployed and study to honour him by all worldly things created Fourthly hereby we may justly be moved to admire the eternity of God when we see the whole time of the world to be but 5550. yeares which are before him but as 5. daies and an halfe For a thousand yeares with him are but as one day 2 Pet. 3. 8. Wherefore as holy David when hee compared Gods eternity with the temporary being of the heavens and the earth and their inclining to decay and changes like a vesture and wearing garment did admire Gods infinite and eternall Majesty So let us all be after the same manner affected with reverence of God and admiration of his eternity when we compare the ages of the world even the longest of them the thousands of yeares since the creation to be but as so many daies with the Lord who liveth and abideth the same for ever The fourth thing in this Text is the object and effect of Gods first worke of creation to wit the heavens and the earth First the Heavens come to be considered together with the creatures here comprehended under that name and that these things may more plainly appeare to our understanding we must first search and sift out the true sense and signification of the word Heaven in this Text and then come to the instructions which doe thence naturally arise The name by which it hath pleased the Spirit of God in this place to call the Heavens is in the Originall Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shamajim concerning the signification and Etymologie whereof the learned much differ among themselves Some make it a compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth there and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth waters because above in the aire which is the lowest and nearest heaven and in the clouds water is engendered and in showres distills from thence Some compound it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is fire and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters because the heavens seem to be made of both the Sun Moon and Starres resemble fire and the rest of the heavens resemble calme and still waters Some derive this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies astonishment because if a man doe stedfastly behold and consider either the glory or the wonderfull height and compasse of the heavens they are things which will dazle his eyes and make his heart astonished But the best derivation of the word which is grounded upon the best reasons is that which some late Writers have observed to wit that it is derived of the simple Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth there and is never used but when we speake of being in a place which is remote and distant from us For as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the place present so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies a place remote and distant from us and the being of things there in that place Now the heavens are the utmost and most remote place from the earth which is set in the middle and about the center of the round world and upon which men doe live in this world Therefore this derivation doth agree very aptly to the heavens Secondly of a place which is most excellent wee are wont to say There there is the best being and in a kind of vehement and affectionate speech we use to double the word And heaven is the most excellent place and therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of the duall number and signifies as much as There there or there double is most fitly derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there Thirdly the heavens are divided most properly into two heavens
the highest heavens which is invisible and the visible or lower heaven which also consists of two parts the starry and the airie heavens And all these are divided into two equall parts to all men living on earth The one is that which wee see in our Hemisphere and within our Horizon from East to West and from North to South above the earth The other halfe is that which is hid from us by the earth and is seen by the Antipodes that is them who dwell on the other side of the earth directly opposite to us and both these parts of the heavens are equally remote and distant from the earth Moreover the heavens doe move about two Poles the North and South Pole and therefore in many respects the name of the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most fitly derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought into the forme of the duall number Fourthly this derivation of the name and the signification of it doth fitly agree to all things which are called by the name Heaven and is verified in them all even the highest heaven the starry heaven and the superiour regions of the aire for they are all remote and distant from the earth and are divided every one into two equall Hemispheres equally distant from the earth But in the highest heaven there is neither fire nor water nor any mutable Element and therefore the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot agree to it at all And as for the superiour regions of the aire they are not so glorious nor so high as to astonish us and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot agree to them wherefore the last is the best derivation The next thing after the derivation of the word is the diversitie of significations which we are to note in the next place and withall to shew in what sense it is here used in the Text. First this word is used in a large sense for that whole space from the upper face of the earth and the sea to the utmost height of the highest heavens which comprehends in it the highest the starry and the airie heavens thus the word Heaven is to be understood Gen. 2. 1. and in all other places where the Spirit of God comprehends the whole world under these two words The heavens and the earth Secondly it is used to signifie more specially either the highest heaven as Deut. 26. 15. Looke downe from heaven the habitation of thy holinesse which Saint Paul calls the third heaven 2 Corin. 12. 2. Or the starry heaven as Gen. 22. I will multiply thy seed as the starres of heaven and Psal. 19. 6. Or the airie regions wherein birds flie as Gen. 1. 26. where mention is made of the foules of heaven Thirdly the word Heavens by a Metonymie of the cause for the effect and of the subject is used in Scripture to signifie foure things First God the possessour of the heavens whose glorious Majestie doth dwell in the highest heaven as Dan. 4. 26. where the heavens are said to reigne that is the God of heaven And Luk. 15. 18. I have sinned against heaven and Matth. 21. 25. Was the baptisme of John from heaven or of men Secondly the Angels and blessed Spirits which dwell in the highest heaven as Job 15. 15. The heavens are not cleane in his sight and Psal. 89. 6. and 69. 35. where the heavens are said to praise God that is the Angels and Saints Thirdly the Church militant which is a congregation of people written in heaven begotten from above of heavenly seed and whose hope reward and triumph is in heaven as Dan. 8. 10. the armies of the faithfull are called the host of heaven And so in the Prophets and the Revelation Heaven signifies the true holy Church and the Earth signifies earthly men of the world Fourthly the clouds in the aire and in the face of heaven as Levit. 26. 19. I will make your heaven as iron that is the clouds insomuch that they shall yeeld no raine Now here in this Text is meant as I have before touched the highest heaven as it is distinct from the rude masse without forme which is here called Earth which was the common matter of the starry and airie heavens and of all the visible world as appeares in the next Verses And under this name here the Angels who were the host and inhabitants of the highest heavens are comprehended For as the word Jerusalem is often used in the Prophets to signifie the people and inhabitants together with the citie and place so here the word Heaven signifies not the bare place and body of the highest heaven but the place with all the host and inhabitants of it the Angels As for the visible starry heavens which are the light of the inferiour world and the airie heaven called the firmament they can in no case be here understood for they were made out of the rude masse without forme called Earth and opposed to heaven in my Text. From the word thus expounded I come to the instructions For whereas some doubt whether there be any heaven besides the visible starry heaven where those heavens are and whether they were created this Text doth cleare the doubt and sheweth that there is an heaven which farre exceeds the heavens which are seen in all glory and excellency For here Moses speakes of an heaven created in the beginning with or before the common masse out of which the Sunne Moone and Starres and all the visâ—ble heavens and world were made Yea in that this heaven was created out of nothing and had not a being given it out of the rude masse without forme out of which God made all the visible world as the Text here saith this doth imply that they have a more excellent being of another kind farre better then all that is seen and above and without the compasse of the visible heavens so that hence these Doctrines arise 1. That there are such heavens 2. That this heaven is not God but a place created by God 3. That it is above the visible heavens 4. That it is most large and ample and yet not infinite nor every where as God is 5. That it is a place most excellent and glorious free from corruption excelling and exceeding the naturall knowledge reach and apprehension of men First we here learne That besides the visible starry heavens which were made out of the first rude deformed earth there are heavens created out of nothing in the first beginning of the creation And this is confirmed by those Scriptures which speak expresly of the Heaven of heavens that is an heaven besides these visible heavens as Deut. 10. 14. 1 Kings 8. 27. Psal. 68. 33. and 115. 16. Also by those Scriptures which mention an heaven in which Gods glorious Majesty is said to dwell and the holy Angels which cannot be
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
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
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
earth And although the Moone being the lowest and nearest of all the heavenly lights unto the earth and therefore more dimme in it selfe and of a more impure bodie and substance as appeares by the cloudy specks in it shining very little of it selfe may in that respect bee called one of the least lights yet because it borrowes light from the Sun shining in the face of it as in a looking glasse and because it is 18. times lower then the Sun and nearer to us then the earth is lower then it as Mathematicians have observed and so it is nearer to the earth then the Sun almost 18. hundred thousand miles therefore in our eyes it appeares the greatest of all the lights next to the Sun And Moses here speaking according to the capacity of the vulgar and our outward senses and the sensible effects of light which the Moone gives to the earth cals it one of the two great lights And as hee gives to the Sun the office and prerogative of ruling the day because the sight and presence of the Sun makes the day light and smoothers and obscures all other lights in the day time so hee gives to the Moone the office of ruling the night because when it appeares in the night it giveth more light to us here on earth then all the other Starres Thus wee see that as God said so every thing which was made in the fourth day came to passe God himselfe made every thing by his eternall Word according to his owne eternall Counsell minde and will And therefore no marvell though hee gives approbation to this dayes worke also which is the third maine thing in the text expressed in these words And God saw that it was good And so the Sun having shined for the space of twelve houres till it had passed through one Hemisphaere or halfe of heaven that time or morning of light together with the evening or time of darknesse going before it and caused by clouds mists and vapours over-shadowing the Earth is called the fourth day Now this History of the fourth dayes worke as I have expounded it affords us some points of instruction First in that herbes grasse plants and trees were made perfect in their kinde before any Raine or Dew or Sun Moone and Starres were created Hence wee may learne that God used no instruments nor helpe of any creatures in the creation of any thing but made and formed every creature himselfe by his eternall Word and Spirit who are with him one and the same Iehovah infinite almighty and omnipotent For further proofe whereof there are many testimonies in the holy Scriptures as Isa. 40. 21. 22. and 66. 2. where the Lord appropriateth to himselfe and to his owne hand the creating and making of heaven and earth and Ioh. 1. 3. and Colos. 1. 16. where all things are said to bee created by the eternall Word the Son and also by the Spirit Psalme 33. 6. This Doctrine admonisheth us to give all the glory of the wisedome power and goodnesse shewed in the creation to God alone and to acknowledge that all things created even the whole World and all things therein are the Lords also to make us admire his rich bountie to render all thanks to his holy Majesty for all the profit benefit and comforts which wee receive from any of Gods creatures Secondly wee may hence learne and observe the wisedome and wise providence of God in making every thing in due season and nothing before there was need of it for the creatures which were next in order to bee made for hee did not create the lights of Sun Moone and Starres together with the starry heavens which is the place of them untill hee was about to create living things which could not well bee nor move according to their kinde without such lights shining in the earth and in the waters Which wise providence of God is a patterne and direction to us to doe all things in order in the first place things necessarie and usefull for the well-being and bringing to passe of things which are afterwards to bee done and nothing which may bee and remaine without use and profit As God would not make the Sun Moone and Starres together with the first light the firie heavens on the first day because then there was no use nor necessitie of them but deferred the creation of them untill the fourth day when there was use and necessity to make a cleare day-light and living creatures endued with life sense and sight were to bee made in the two next dayes following whose life without such cleare day light would have beene but like the shadow of death So let us bee carefull then to provide things necessary and usefull when wee see and perceive that wee shall have present use of them and not bee like foolish prodigall and fantasticall builders who build stately houses like palaces with large barnes stables and stals when neither they nor theirs are in any way or possibility to furnish them with corne horses or cattell or to make use of them for fit and necessary habitation Thirdly though the glory of God doth more appeare in light of day then in darknesse of night and it was and is in Gods power to make more great lights and divers Sunnes in severall places of the heaven to shine in all the World at once and to make a perpetuall day on earth yet hee made them so that on the earth in this lower and inferiour World there should bee as much night as day and darknesse as light whereby hee teacheth us even from the creation that this earthly World was not made to bee the place of mans immutable perfection and blessednesse but a place of changes and alterations wherein by reason of darknesse the Prince of darknesse may rule rage and tyrannise by himselfe and his wicked instruments and drive us to seeke a better rest and an incorruptible and undefiled inheritance reserved in heaven in the place of perpetuall light The whole booke of the wise Preacher is an ample testimony of this truth and a large commentary upon this Doctrine for it wholy tends to make men loath this inferiour World under the Sun wherein there is nothing but changes and vanity of vanities and all is vanitie Wherefore let us not seeke for immutability nor unchangable peace and prosperity here on earth lest wee bee found as foolish as those builders who build and set up goodly houses on a sandy foundation which may easily bee beaten downe and ruined with every wind wave and tempest They who settle their rest on earth and here seeke perfect felicity and immutable blessednesse they trust under the shadow and shelter of a gourd which may grow up in one night and in the next night wither away and perish and bring much griefe and sorrow to them which will vex them and drive them like Ionah to impatiency and anger against God their Creatour
visible World which point the holy Psalmist openly proclaimed saying I am fearefully and wonderfully made marvellous are they works Psalme 139. 14. Secondly Gods consultation sheweth that in the creation hee considered mans fall and did foresee not onely that man in his nature and kind is a creature subject to such evils as might make it a matter questionable whether it were fit for God to create him or not but also the great good which comes by his creation and fall and that man is a fit object wherein God may make manifest his wisedome power and all his goodnesse more then in any other creature and in that respect most worthy to bee made by the counsell joynt consent and concurrence of all the three Persons in the Trinity Thirdly here we may observe that in one God the almighty Creatour there are more Persons then one manifested by Moses in the History of the creation And therefore the Doctrine of the Trinity is no new and lately devised opinion since Christ but a most ancient truth revealed from the first foundation of the World These Doctrines I here onely name which will come to be handled more fitly in the next thing which followes to wit Gods creating of mankind according to this his counsell and resolution which act of creation is laid downe first more generally and confusedly in the 27. Verse And more distinctly and particularly by way of recapitulation in the next Chapter First it is here said that as God upon consultation resolved so hee created man in his owne image and male and female created hee them wherein wee may observe two things generally laid downe First that God created man in his owne image Secondly that hee created them male and female I will not here enter into a discourse concerning the imagâ— of God and the speciall things wherein it doth consist that shall have a more fit place hereafter when I shall come to describe the excellent state of man in his innocency before his fall The thing which here comes specially to bee considered is the true meaning of the Hebrew word Adam which is translated man in this present text This word is in the Scriptures used two wayes First as a proper name of the first man even our first Father Adam thus wee must understand the word Chap. 21. where it is said that God did cast Adam into a deep sleepe and Verse 22. brought the Woman to Adam when hee had made her of his Rib and chap. 4. 1. and many other places where Adam is distinguished from Evah his wife and is called the man Secondly it is used as a common name of mankinde and includes in it both male and female Man and Woman as Psalmâ— 144. 4. Man is like to vanity and Gen. 5. 2. where it is said that God called the Man and Woman and all mankind in them both male and female by this name Adam Here in this text this word Adam is used in this latter sense as the common name of mankinde comprehending in it both male and female as appeares by the words following Male and female created hee them that is this Adam whom God created in his owne image was male and female of both sexes Man and Woman who are both but one kind of creature Whereby it is manifest that here is laid downe in generall the creation of all mankind in our first Parents Adam and his wife Evah and that they both were created in the image of God and that the difference of their sexes and the creation of the Woman after the Man of a Rib taken out of mans side doe not make any difference of their nature and kind but both are of one kind and both made in the image of God and after his likenesse And Women as well as Men are capable of the same grace and fit to bee heires of the same glory in Heaven where there is no difference of male and female but all shall bee like to the Angels not marrying nor given in marriage as all members of the same Christ and partakers of the same spirituall grace here so all fellow-citizens of the heavenly Citie there raigning with Christ in glory as our Saviour himselfe affirmeth in the Gospell Hence then wee learne That the Woman as well as the Man was made in the image of God and is by nature as fit a subject and as capable as man of grace and glory Which point is confirmed by divers Scriptures as by the words of our Saviour Matth 22. 30. where hee saith that Women and Men in the Resurrection are as the Angels of God in the last Resurrection not marrying nor given in mâ—rriage And 2 Cor. 6. 18. I will bee a Father unto you and the shall yee my Sons and Daughters saith the Lord almighty and Gal. 3. 28. Male and female are all one in Christ and 1 Tim. 2. 15. the Apostle affirmes that Woman may bee and shall be saved by continuing in faith charitie and holinesse with sobriety and 1 Pet. 3. 7. mention is made of holy Women and Wives are said to be heires together with their Husbands of the grace of life To which testimonies the examples of many holy godly and faithfull Women mentioned in the Scriptures may be added as our first Mother Evah who through faith in the promise obtained the title of the Mother of life Gen. 3. and the virgin Marie the Mother of the blessed seed is called blessed in all nations Sarah Rebecca Hannah Deborah Ruth Dorcas Marie Magdalene and many others But 1 Cor. 11. 7. Man is called the image and glory of God the Woman the glory of the Man The Apostle doth not here speake of the image of God as it consists in perfect uprightnesse and indowments of nature or in holinesse and supernaturall gifts of grace for so the image of God is one and the same in both and common to the Woman with the Man and they both have equall dominion and Lordship over the creatures given in the creation But here hee speakes of Man as hee was first created before the Woman and the Woman as shee was made to bee a meet helpe for Man and as it were his second selfe here on earth and of a Rib which is a part of mans substance and in all things like man of the same nature and kinde and in these respects man hath a priority and a kinde of power and authority over the Woman in outward things which concerne Ecclesiasticall and Civill order and mans glory even the image of his authority appeares in the Womans subjection to him ever since the fall upon which God made her desire subject to man and tooke from her power over man and the exercise of publike offices in the Church and common wealth And this subjection doth not exclude her from faith charity and holinesse with sobriety or any other part of Gods image needfull to salvation as the Apostle testifieth 1 Tim. 2.
up to him to seeke his direction and assistance by humble fervent and faithfull prayers and supplication It is onely he who knoweth fittest matches and consorts for every one and can give to man an help meet for him Fourthly it discovers to us the abomination and unnaturall filthinesse of whoredome and fornication wherein men and women do joyne and mingle themselves together without God the Divell and fleshly lust leading them No marvell that Adulterers whoremongers and fornicators are so often in the Scriptures excluded out of the kingdome of God Secondly wee hence learne That pure marriage which is Gods ordinance is of one man with one woman For God had an excellency and over-plus of spirit in the creation and yet hee made but one Woman for Adam who was but one man why but that he might seeke a godly seed as the Prophet saith Mal. 2. 15. Our Saviour also teacheth in the Gospell that a man ought to have but one wife while he and shee liveth and God from the beginning even from the creation shewed that he did not allow Polygamie And in old time God tolerated it in some of the Patriarchs and Prophets not as a thing naturally good and allowable but as a type and figure of Christ and his severall Churches which as severall spouses he gathers to himselfe out of Iewes and Gentiles Cant. 6. 8. This being so teacheth every man to bee carefull circumspect and inquisitive in choosing to himselfe a Wife who is to bee his perpetuall consort and companion of his life It is good councell of a wise-Man which he gives to all that There ought much deliberation to bee used in doing a thing which is to bee done once for all and if it bee done amisse can never bee amended And such is a mans taking of a woman to bee his Wife shee is once taken for all and during her life hee may not seeke a better nor can bee eased of his burden if shee proveth froward perverse and contentious hee who finds a good wife gets a meet helpe and continuall comfort to himselfe but hee who takes a brawling wife puls upon himselfe a perpetuall crosse and clogge The second consequent is Adams free and willing acceptation of the woman to bee his wife and so an helpe meet for him in these words And Adam said This is now bone of my bone and flesh of my flesh shee shall bee called Woman because shee was taken out of man Verse 23. wherein wee may note three things worthy to bee considered First that God having made a wife fit for Adam doth not by câ—active or commanding power and authority put her upon him but having shewed her to him what one and whence shee was suffers him to accept and choose her freely of his owne accord and makes not up the marriage till Adam doth cheerefully upon certaine knowledge of her nature and disposition accept her for his wife and second selfe Whence wee learne That Marriage according to Gods ordinance is a free voluntary contract made betweene a Man and his Wife made with the well liking and mutuall consent of both parties Though Fathers are said to take Wives to their Sons and to give their Daughters to bee wives Exod. 34. 16. And some Sons are said to desire their Fathers to give them such or such wives as Gen. 34. 4. and Iud. 14. 2. Yet they ought not to impose wives on their Sons without good liking and free consent nor give their Daughters in marriage against their wils as appeares in the example of Rebecca whose consent was first asked before shee was promised to Isaac Gen. 24. 58. And there is good reason of this Because where mindes hearts affections are not united in two parties they cannot delight to draw cheerefully under the same yoke nor bee an helpe or stay one to another Now a wife is ordained of God to bee an helpe to her husband and the desire of his eyes and to draw with him in the same yoke and hee is to bee a shelter to cover and a stay to uphold her all his life Therefore reason requires that marriage should bee a free and voluntary contract made with the well liking and mutuall consent of both parties This Doctrine serves to reprove divers sorts of people and to condemne divers marriages First marriages of Persons under age before the parties have knowledge and discretion either to make a fit choice or to order their affections Secondly marriages of wards who have wives imposed on them under great penalties Thirdly forced marriages unto which children are compelled by violent and tyrannicall Parents or cruell unjust guardians against their mind and liking on such marriages there can bee no blessing hoped for nor expected but much mischiefe and many inconveniencies adulteries and whoredomes and many discontentments of life as experience teacheth The second thing here to bee noted is Adams speech This is now bone of my bone and flesh of my flesh c. by which it is manifest that God in presenting the Woman to him did declare whereof hee had made her and of what nature and kind shee was Some ancient and moderne Writers doe gather from hence that Adam was divinely inspired with the Spirit of Prophecie and had understanding of hidden mysteries which hee had never seene heard nor learned from any because so soone as God brought the Woman hee could presently tell whence shee was and whereof shee was made without any information But this is a vaine and false surmise for no Prophet could at any time know and declare secret things beyond sense and reason without revelation either in a dreame or vision or word speaken to him by God To know mens secret thoughts or doings without revelation or word from God is proper to God and to Christ and to the Spirit which searcheth all things undoubtedly therefore when God brought the Woman to Adam and presented and offered her to him hee did withall declare how and whereof hee had made her of the same nature and framed her in the same image as I have before touched For in marriage-making there are such declarations going before to draw affection and free consent and externall informations by outward meanes and this was a true platforme of marriage Hence wee learne That men and women must not bee lead unto marriage by secret inspirations and divine revelations But by knowledge gotten by experience inquiry and information Lust and fleshly desire are blind guides to marriage as wee see in the Sons of God the seed of Seth who by beauty were drawne to take to wives the Daughters of men who were of Cain's carnall and profane posterity Gen. 6. 1. and in Esau Gen. 27. A wife was chosen for Isaac upon knowledge and experience of her vertue modesty and hospitality and therefore God blessed the match And Boaz tooke Ruth to wife not for riches or kinred but because shee was knowne
a vertuous Woman Ruth 3. 11. As this Doctrine serves for direction and exhortation to men and women to ground their conjugall affections aright upon knowledge experience and good information which is a course most commendable and agreeing to Gods ordinance So also for reproofe and conviction of Anabaptists Enthusiasts and Antinomians such as Iohn of Leiden and they of his sect the Anabaptists of the family of love who challenged women to bee their wives upon pretence of inspiration and divine revelation and when they had satisfied their lust on them and were â—â—â—aged with lust of others did upon the same pretence either murder or cast them off and take others Gods wrath for this horrible sin and disorder pursuing them and giving them up to monstrous and unnaturall lusts and at length to miserable destruction There are some who too much resemble these miscreants and hereby also are reproved I mean them who like lustfull Shechem upon the first sight are set on fire of lust and are so strongly carried by it with violence that they must have one another or else they will dye or bee distracted Such matches and marriages for the most part prove unhappy and uncomfortable if any doe not it is a great mercy of God and a favour which ought to bee acknowledged with all thankfulnesse The third thing here to bee noted is the manifest sense of Adams words which is that the Woman was not onely bone of his bones but also flesh of his flesh that is shee had both of his flesh and of his bones in her concurring to her substance Whence wee may probably gather That the Rib of which the Woman was made was not one bone that is an halfe Rib taken out of one side but bones that is a paire of Ribs or whole Rib taken out of both sides The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is my bones intimates so much and that this Rib was not a bare naked bone but had some flesh cleaving to it because hee cals her flesh of his flesh as being made of his flesh as well as of his bones This is a matter of no great moment but being a truth necessarily implied in the words of the text it may serve for speciall use First to put us in minde that Adam the first man was the common stock and root of all mankind and not onely all Adams posterity were wholly contained in Adam alone but also the first woman the Mother of us all had her first vitall life in Adam and was a part of his living flesh and bones And as in the first Adam all mankind had their naturall being so in Christ all the elect and faithfull have their spirituall being and whole life and even the Church Christs spouse the Mother of all true beleevers hath her being wholly from Christ and therefore to Christ wee must ascribe our whole spirituall being and new birth The Father by his Spirit shed on us through Christ begets us to himselfe of his immortall seed his Spirit to the lively hope to the inheritance incorruptible and undefiled that fadeth not away reserved for us in heaven Secondly it serves to worke constant love betweene man and his wife and to stirre up man to love his wife as his owne flesh and every woman to love her husband as every part of the body loves the body whereof it is a part and also to provoke men to love one another as being a most naturall affection of one member to another in the same body As for them who are envious and men-haters and cruell persecuters they are here discovered to bee children of the great man-murtherer the Divell and with him they shall have their portion Secondly in that Adam gives this as a reason of his free accepting of his wife because shee is of the same nature and substance bone of his bones and fit to bee named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woman or as one would say a she-man Hence wee learne that the best ground of marriage and band of love is similitude of natures and dispositions and unity of heart and spirit by which they are both alike affected This is that which the Apostle teacheth were hee saith Bee not unequally yoked for what concord can there bee betweene light and darknesse righteousnesse and unrighteousnesse that is contrary natures and dispositions 2 Cor. 6. 14. This rule Abrahams faithfull servant followed in chusing a wife for Isaae as hee knew Isaac to bee charitable and kind to strangers and given to hospitality so hee made his prayer to God to direct him to find a wife for him of the same disposition and when hee found Rebecca to bee such a one by the entertainment which shee gave to him being a stranger hee would not rest till hee had gotten the consent of her and her parents and friends Gen. 24. The neglect of this rule God forbids in his law and threatens with a curse Deut. 7. 3. It was that which made wise Solomon prove a doating foole in his old age because wives of a contrary religion turned away his heart and made him build high places for Idols 1 Kings 11. Ahabs matching with Iezabel an Idolatrous worshipper of Baal made him an Idolater and a slave who sold himselfe to all wickednesse when his wife Iezabel stirred him up 1 King 21. 25. And Iehoram the Son of Iehosaphat King of Iudah by taking to wife the daughter of Ahab of a contrary religion brought miserable destruction upon himselfe and his whole family 2 Cron. 21. 6. This Doctrine serves for admonition to all Men to bee wary and circumspect in the choice of their wives and if they bee vertuously and piously affected and have a desire to live in the feare of God and to build up a godly family to have a speciall eye and respect of true religion as well as of a good naturall disposition and good education and behaviour A godly Man must seeke a godly Wife a kind and liberall Man a free hearted Wife and a courageous Man a Woman of courage that they may both draw one way It is true that sometimes in case of notable infirmities bearing sway in Men Women of contrary disposition may bee usefull and fit Wives to correct amend or moderate their corruptions a Woman of a meeke and patient disposition may asswage the heat of her Husband being hasty and cholericke and so bee an helpe meet for him A wise Abigail may prove a necessary helpful wife to a foolish Nabal and by her wisedome may overcome his folly and by her liberall hand may make amends and prevent the mischiefe of his churlishnesse But it is no wisedome either in Man or Woman to runne such a desperate hazzard in confidence of their owne wisedome vertue or abilities For wee find by experience and it is a thing commonly seene that Men and Women by reason of humane frailty and naturall corruption which remaine in the best are
more subject of the froward to learne perversenesse then by the wife meeke and liberall consorts to be drawne from their folly fury and churlishnesse and therefore though in case when an hard lot befals Men or Women they must make the best they can of that which is too bad in hope that God will blesse their vertuous and godly endeavours yet the best rule which godly Christians can observe in the choice of wives iâ— to choose such as are like affected and vertuously disposed as they themselves are to regard chiefely the unity of Spirit and the similitude of nature and disposition which is a thing here taught by God in the creation and first marriage betweene Adam and Evah the first Father and Mother of all mankind Secondly we may gather from this doctrine that there can bee no hope or expectation of good from unequall marriages And when men for carnall worldly and politike respects yoke themselves with wives of a contrary disposition and religion daughters of a strange God and vassals of Antichrist there seldome or never followes a blessing For just it is with God that when men and women wall contrary to God and reject his right rule in their marriages and in laying the foundation of their families God should walke contrary to them in their whole course of life and should crosse them in their endeavours and bring their families to confusion The third and last consequent of the womans creation is that they were both naked â—he man and his wife and they were not ashamed ver 25. In which words wee are not in any case to understand by nakednesse either want of necessary apparell for in the state of innocency there was no need thereof and therefore no want of any nor any want of naturall abilities or vertues need full for beauty comlinesse and ornament or for naturall perfection All such nakednesse and want came in by sin and after their fall But here they are said to be naked because they neither had nor needed any cloathes or covering of their bodies which were in all parts most comely and beautifull Their skin was not rough over-growne with haire like beasts nor with feathers like birds nor with hard scales like fishes but their skin faire white and ruddie was comely in it selfe and beautifull to their owne eyes more then all ornaments of silke fine linnen and all jewels of gold and silver set with the most glorious and precious stones of most resplendent colour and brightnesse And their bodies were of that excellent temper and constitution that they neither felt nor feared any distemper of heat or cold The aire and all the elements were tempered according to the temper of their bodies and all things were pleasing wholesome and delightsome unto them and to all living creatures they appeared lovely and full of beauty and majestie It was the creatures delight to see them and to looke on them and it was their joy to see the creatures admiring them and rejoycing in their sight and presence And therefore there was no cause or occasion of any shame or of any feare to shew their simple naked bodies and to have every part and member openly seene no uncomlinesse which needed a covering but all parts and members were beautifull in themselves and composed together in a comely order and frame This is the true sense and meaning of the words Wherein we have this plaine doctrine That the worke of God in the creation of our first parents was perfect without errour the image of God appeared in their bodies and bodily for me and shape they were full of all naturall grace beauty and comlinesse in all parts and members from the crowne of their heads to the sole of their feete the glory and wisedome of Gods workmanship shined in them most clearely to their owne eyes and the eyes of all creatures The truth of this appeares most manifestly in the words for certainly if there had beene any least blemish or unseemely member in their naked bodies they would have beene ashamed to goe and appeare openly bare and naked without covering therefore I need not stand to prove it with many arguments this one is sufficient That all the forme beauty and comelinesse of the most goodly Men and fairest Women that ever were or are in the World gathered together and composed in the body of one Man or Woman the goodly personage of Ioseph or Adonijah the beauty of Absalom and Abishag and the glory and comlinesse of Solomon and all other formes and beauties named in histories are but the ruines reliques di 〈…〉 shadowes and defaced scraps of that beauty and comelinesse which was in the naked bodies of our first parents and in every part of them in the creation And therefore our reason and senses may judge what comlinesse was in them This point considered is of great force to provoke and stirre up men to acknowledge with all thankfulnesse Gods bounty to mankind in the first creation and how exceedingly they are bound to love and honour and serve God for the naturall gifts abilities with which God at the first did fully furnish man not onely for necessity and welbeing but also for glory beauty ornament and comelinesse in the eyes of all creatures And although our first parents forfeited these blessings by their disobedience and have defaced by sin this excellent beauty yet wee see Gods goodnesse abounding to us in this that hee imprints in many of us some stamps and foot-steps of the image in which wee were created that wee may by the ruines which remaine judge of the building of mans body and of the beautifull frame wherein God at the first created us Secondly wee may hence gather comfortable assurance that as God did create man in admirable beauty at the first in the creation and made him comely in the eyes of all creatures in all parts of his body so that it was no shame but a glory to walke naked without cloathes or covering So much more in the work of redemption and restauration by Christ God both can and will repaire our vile bodies and restore unto them their first beauty and glory with great advantage and make them like the glorious body of Christ and reforme them after his heavenly image of holinesse which so farre exceeds the first image as heavenly excels earthly spirituall and supernaturall excels naturall and incorruptible and immutable surpasseth that which is fading and vanishing For the worke of redemption and restauration is a worke of greater goodnesse to men then the worke of creation and as it excels so the effect of it must bee more excellent In this worke God stretcheth forth his omnipotent hand and all his goodnesse further then in the creation there hee created all things by his eternall Word the Son and by his Spirit working with him but here hee gave his Son to bee incarnate and the eternall Word to bee made flesh and
blessed his Sons Gen. 49. and Moses blessed Israel Deut. 33. In this place God is said to blesse them that is to apply himselfe to them and as it were bowing downe kindly to give them a blessing But because there are many blessings which God bestowes on men Some are naturall earthly and bodily blessings Some heavenly and spirituall And God blesseth men with bodily blessings two wayes and in a two-fold respect either by giving them gifts and abilities as naturall wisedome and knowledge in their mindes and strength and ability of body to doe some naturall and morall worke or else by assisting them in the exercise of those gifts and abilities and giving good issue and successe unto them as for example making their wisedome and knowledge effectuall and giving good successe to the actions of them and making the strength of their bodies and their appetite and actions of generation successefull to the bringing forth and increase of children Now here wee are not to understand any heavenly or spirituall grace or gifts but onely a naturall bodily even ability and strength of body and of nature for procreation of children and posterity without any defect or infirmity or any failing of their endeavours or frustrating of the action of generation thus much is here meant in these words And this appeares plainely in the next words which shew in particular what this blessing is even the blessing of fruitfulnesse in procreation of children And God said uâ—â—o them Bee fruitfull and multiply which in effect and in true sense and meaning is all one as if Moses had said And God almighty by the eternall Word his Son did give unto them the blessing of fruitfulnesse even mutuall affection for procreation and strength and ability of body to procreate and bring forth the fruite of the body that is children in that image of God in which they themselves were made and that according to their owne will and desire without failing defect or infirmity Here then wee see this blessing was a perfect naturall blessing even the perfect gift of procreation for the multiplication and increase of mankind And thirdly that it was a blessing of great measure and aboundance even fruitfulnesse and ability to multiply mankind to the replenishing of the earth and subduing of it the next words shew And replenish the Earth and subdue it The first words replenish the Earth doe plainely shew that God gave them the blessing of fruitfulnesse and ability to multiply mankind untill the earth were filled with inhabitants of the children of men And the other word subdue it signifies not taking of the Earth into possession by violence and strong hand as the word is used Num. 32. 22. Ios. 18. 1. 2 Sam. 8. 11. where countries are said to bee subdued by force of armes Neither doth it signifie subduing of the Earth by forcing it to bring forth corne herbes and fruit trees by hard labour manuring and tillage For in the creation the Earth was made fruitfull of it selfe and brought forth aboundance of all herbes plants and trees freely without culture or labour of man forcing it and there was no creature to resist mankind and to keepe them out of possession but the whole Earth was free for all men and sufficient to satisfie them with all things needfull But here it signifies mens inhabiting occupying and possessing of the Earth and that in such numbers and multitudes as were then able to eat up the fruite of it if man had stood in innocency and now are able since mans fall to till it and bring it into subjection being cursed and made barren so that no region or country may lye desolate and barren without tillage and habitation of men This is the true sense and meaning of the words From whence wee learne 4. points of Doctrine The first That procreation of children in lawfull marriage is a speciall blessing and gift of God given in the creation for the multiplication and increase of mankind My text here declares it to bee a blessing and other Scriptures confirme the same Psalme 137. the Prophet David proclaimes children to bee an heritage which cometh of the Lord and the fruite of the womb to bee his reward and the Man to bee happy who hath his quiver full of such arrowes which are like arrowes in the hand of the mighty Man And Psalme 128. 3. hee saith that this is a blessing and happinesse of the Man which feareth God and walketh in his wayes that his Wife is as a fruitfull vine by the sides of his house and his children like olive plants round about his table And as Abraham the Father of the faithfull counted it a great defect and want of a speciall and principall outward blessing that hee did goe childlesse and God had given him no seed Gen. 15. so all Gods faithfull servants did pray to God for issue to themselves and did wish it as a great blessing to others whom they loved as wee see in the example of Isaac Gen. 25. 21. who prayed to God for his Wife that shee might bee fruitfull Of Moses Deut. 1. 11. who prayed that Israel might bee multiplied a thousand times more Of the Elders and People of Bethlehem who prayed that God would give issue to Boaz of Ruth and encrease his family like the family of Pharez Ruth 4. 11. Of Hanah the Mother of Samuel 1 Sam. 1. Of Zacharie and Elizabeth Luk 1. And all the godly Matrones the Wives of the Patriarches counted it their reproach among Women to bee barren and a great blessing to have children as wee see in Iacobs wives Gen. 36. 23. and by Hannah's teares 1 Sam. 1. This serves first to teach and admonish all Men and Women to seeke it as a blessing from God and so to esteeme it and to render unto God thanks accordingly as Hannah and Zacharie and the blessed virgins as in their holy songs most evidently appeareth If Men and Women could have grace thus to doe it would bee a speciall meanes to make them respect their children as great blessings and pledges of Gods favour and to make them strive to devote and consecrate their children to God and his worship and to traine them up to bee fit instruments of Gods glory and pledges of their thankfulnesse to God Secondly it serves to discover the grosse errour and heresy of the Manichaeans who held that marriage and procreation of children was a worke of the Divell as also of some Popes of Rome who held marriage which is honourable among all and the bed undefiled as the Apostle affirmeth Heb. 13. 4. to bee a worke of the flesh which makes men unpleasing to God The Lord despiseth not his owne ordinance and marriage is ordained by him for increase of mankind as this Doctrine teacheth and therefore the opinion of these Hereticks and Popes is erroneous and abominable Secondly wee hence learne that as the blessing of fruitfulnesse was
the handling of this point if I should rehearse the severall opinions of the ancients how they make a difference betweene the image likenesse of God how some make the image of God to be onely in the soule some in the whole man some holdthe reasonable soule as it is endowed with understanding will and memory to be the image and holinesse and righteousnesse to be the likenesse of God others hold that Gods image consists in mans Dominion Lordship over the creatures others that Gods image consists in mans immortality others in this that man is a spirituall substance in respect of his soule others that the image of God after which God formed man is God the Son as hee is the image and character of the Fathers Person and the similitude is the holy Ghost others that the image of God is the humane nature which the Son was ordained to assume and did in fulnesse of time take upon him If I should rehearse all these and lay them open and confute so much in them as in unsound I should spend time and weary my selfe to small purpose Likewise it would take up exercises of many houres if I should rehearse the divers opinions questions and disputations of the Schoolemen all which would trouble mens braines and leave them in a maze or labyrinth uncertaine what to hold or beleeve as also the many disputations absurdities and contradictions of the Iesuits by which they contradict one another and some of them themselves in many things which they teach and affirme concerning the image of God As for the grosse opinions of old Hereticks as of the Manichaans who utterly denyed the image of God in man and of the Audians and Anthropomorphites who held that the outward forme and shape of mans body was Gods imagc and of the Pelagians who held that the image of God in which man was created was no other but that in which every man is now borne they are not worthy to bee named it were losse of time to confute them and to discover the absurdities of them The maine ground which I will wholly build upon shall bee the word of God written in the sacred Scriptures and what I find in the Fathers and best moderne Writers agreeable to the Scriptures that I will commend unto you and where I find them differing from Gods word I will be bold to professe open dissert and shew my dislike that none may bee mislead by them or by any who build upon humane authority But that wee may understand this point plainely and fully I will first of all sift the words of the text and shew what is the image and likenesse of God and how we are to understand the phrase of making man in his owne image and after his likenesse And secondly I will shew the particulars wherein man was made like unto God and what is that image in which hee was made First the image of a person or thing is that which though it differs in nature and substance yet is formed by that person and according to that thing and in all things made like unto that whereof it is the image in so much that hee who knoweth the person or thing it selfe when hee seeth the image can discerne that it is the image of such a thing or person and that it is very like him and by seeing the true image hee knowes and discernes what a one the person or thing is whereofit is the image this is the first the most proper sense of the word image and thus it is used where statues of gold silver wood stone or other metall made in the shape of a man to represent him or in some other shape to represent a feined God are called images as Num. 33. 52. where God commands the Israelites to destroy the Idols of the Canaanites and cals them molten images and a King 11. 19. the Idols or statues made to represent Baal the God of the Zidonians are called the images of Baal And man being made a fit creature to represent God and to shew his glory is in this sense called the image and glory of God 1 Cor. 11. 7. Secondly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelem image is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is abusively to signifie a vaine shadow or bare forme and shape of a thing without a substance such as is the shadow of a man or other creature or a shape formed in the fansie having no being but in mans imagination as Psalme 39. 6. where every man is said to walke in a vaine shadow the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelem image and Psalme 37. 20. the vaine fansie and dreame of the wicked that is the vaine felicity which they frame to themselves is called by the same name Zelem image Here in this text the word is used in the first sense for such a thing or such a creature as differing in nature and substance from God yet in that nature and substance is so like unto God and doth shew forth the glory wisedome power and other attributes of God that they may bee seene and represented in some good measure in the things and by the things which are proper to that creature And an image according to this sense hath in it two things to bee considered to wit the matter and the forme The matter is the nature and substance of the creature differing from the substance of the thing whereof that creature is the image and yet a very fit subject to receive such a forme and such qualities as may make it very like the thing whereof it is the image as for example gold silver wood and stone differ in nature and substance from man and yet they are fit to receive the whole outward shape of a mans body and to bee like unto it in all parts If things bee both of one kind and nature though the similitude bee never so great yet the one is not called the image of the other except it bee made by and according to it as for example One egge is not the image of another nor one apple nut or figge anothers image nor water nor wine of the same kind in severall cups though they bee very like because they are both of one nature and of the same kinde and one is not made and formed by another Secondly the forme of the image is the likenesse and similitude which is in all the parts properties of a thing by meanes whereof it resembles that whereof it is the image is like unto it so becomes the image of it as for example the forme shape resemblance which is in the image of gold silver or stone by which it resembleth and expresseth all parts of a mans body and the colour of it by which it resembles a mans haire face hands and cloathes that is the likenesse by which it becomes the image of a man even of this or that particular man and
is knowne and discerned to bee his image and in it his shape is plainely seene Both these are here to bee understood in this word image and Gods image containes in it both the similitude or resemblance by which man is said to bee like unto God in all his naturall properties gifts and endowments and also his nature and substance which though it differs from Gods nature and substance Yet is a fit subject of such properties gifts and endowments which resemble Gods attributes and properties Secondly the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demuth which is here translated likenesse is used in a twofold sense First it signifies the similitude and likenesse by which one thing resembles another in all the speciall properties of it thus it is used Psalme 58. 4. where the poison rancour and malice of the wicked is said to have the likenesse of the poison of aspes and Ezech. 1. 10. the likenesse of the faces of the foure living creatures in Ezechiels vision is said to bee like the face of a man and of a Lyon and of an Oxe and of an Eagle and Dan. 10. 16. one is said to touch Daniel who had the likenesse of the Sons of men Secondly it signifieth the same that the word image doth that is a thing which is made like to another and is the very patterne which resembleth it in all parts and properties as 2 King 16. 10. where the patterne of the Altar of Damascus which Ahaz sent to Vriah the Priest is called the image of it And 2 Chron. 4. 3. the images of Oxen which Solomon made under the brasen Sea are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demuth the likenesse of Oxen and Isa. 40. 18. an image made to represent God according to that conceipt of him which men frame in their mindes is thus called Here in this text the word is used in the latter sense and signifies the same that the word image doth in effect but in a diver and manner For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Image signifies first a creature and then the likenesse by which that creature so resembles God the Creatour in all the speciall properties of it that it becomes his image And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likenesse signifies first the similitude and then the creature that is such a similitude and resemblance of God stamped upon the nature and being of a creature as makes it the very image of God and so these two words Zelem Image and Demuth Likenesse are as the best learned and most judicious expositors of this text doe affirme the one the exposition of the other The word Image sheweth that the creature barely considered is not Gods image but by the naturall properties and gifts by which it resembles God And the word likenesse sheweth that the similitude alone is not the image but as it subsists in a fit subject and flowes from the nature and properties which God gave it in the creation Vpon these grounds wee may easily understand that the phrase of creating man in Gods owne image and likenesse signifies Gods creating man of such a nature and endowed with such naturall properties gifts and endowments that hee doth in them all resemble himselfe and is his lively image very like to him shewing forth his divine properties and attributes of goodnesse wisedome power knowledge and in all things conformable to his just will Thus much for the opening of the words The next thing to bee considered is the Image it selfe and the speciall things wherein it doth consist And here I hold it necessary first to distinguish the image of God and his likenesse into two kinds The first is naturall formed in the creation The second is supernaturall and spirituall formed in man by the holy Ghost dwelling in him This distinction though divers people lead by custome and humane authority more then the word of God doe reject as a meere device of mine owne yet I finde it plainely laid downe in the word of God For the holy Apostle Saint Paul 1 Cor. 15. 49. doth in expresse words affirme that as there is both a first Adam made of the Earth earthy who by Gods breathing into him the breath of life became a living soule in the first creation and also a second Adam made a quickening Spirit even the Lord Christ from Heaven heavenly So there is a twofold image of God in man the first The image of the earthy Adam in which hee was created which though hee forfeited and lost by the law of justice yet by Gods common and generall indulgence in Christ hee did so farre retaine and communicate it though grievously mangled defaced that we are said to have borne it who are Adams naturall progenie and were created upright in his loynes The other is the image of the heavenly Adam the Lord Christ who being in the forme of God equall with God did humble himselfe to descend from Heaven by taking our nature upon him and framing to himselfe out of the seed of the woman by the operation of the holy Ghost a most pure and holy manhood which did beare over and above the image of the first Adam deformed with many frailties and all our infirmities sin onely excepted Rom. 8. 3. Philip. 2. 7. an holy and heavenly image created and framed in his humane nature by the working of the holy Ghost which is given to him not by measure Ioh. 3. 34. even from his first conception Luk. 1. 35. And this image as the elect regenerate and faithfull doe beare in part in the state of grace while they are by the inward worke of the Spirit conformed to the image of Christ Rom. 8. 29. and Christ is formed in them Gal. 4. 19. So they shall fully and perfectly beare it in heaven after the last resurrection 1 Cor. 15. 49. And as the holy Apostle doth distinguish these two images and doth oppose the one to the other making the one the image of the first Adam who was of the Earth earthy the other proper to Christ the second Adam who is the Lord from Heaven heavenly so hee doth shew divers differences betweene them in his divine Epistles which are confirmed also by other Scriptures First the image of God in the first Adam was naturall it was that which was given him in the creation so my text here saith God created man in his owne image But the image of God in the second Adam was supernaturall and spirituall for hee was conceived and formed in the wombe by the holy Ghost Luk. 1. 35. and his image is communicated to men and they are changed into it by the Spirit of God 2 Cor. 3. 18. Secondly the image of God in the first Adam was mutable and Adam did forfeit it together with his life and naturall being by his sin and disobedience And although God out of his common favour and indulgence in Christ doth still continue it in some degree to Adams posterity yet
fulnesse thereof Secondly this former discourse shewes what a vaine and foolish thing it is for Christian people to be so wedded to the opinions of godly learned men in all points which have beene formerly received and commonly beleeved or to be so strongly conceipted and perswaded of their full understanding and perfect knowledge of all the Scriptures and of all truth taught in the written word of GOD that whatsoever they have taught and commonly held they will cleave too till death and they will receive and embrace no truth nor any exposition of any Scripture which hath not beene before observed taught and published in the Sermons and writings of the godly learned Ancient Fathers and the soundest Orthodox moderne Divines I confesse the Scriptures alone dayly read and heard by men of ordinary capacity and learning are able to make them wise to Salvation For the way to life may easily be discerned by their guidance and direction But there are degrees of knowledge and divers measures of gifts and when a man knoweth enough to bring him on in an ordinarie way to life yet there is still more knowledge to be learned and a greater depth of knowledge to be found in the Scriptures which are doubtfull obscure and more hard to be understood and many new expositions of divers places which more plainly and fully confirme solid truthes formerly beleeved which he that searcheth out and discovereth doth thereby get more strength in faith and growth in grace and more spirituall joy and comfort and runs on faster and more speedily and steadfastly in the way to Salvation Wee see here for example the common opinion of Ancient and moderne writers to goe currant that there is but one kind of Image of God in man and that the Image unto which Christ restores us is the very same in which Adam was created that Adam had power by that Image to obtaine Heavenly glory and to grow up to that estate which the elect Saints come to in Christ that Christ restores no more but that which Adam lost and unto which he should have attained after some time of continuance in innocency that he was created in holinesse as well as Christ and true Christians are and so partaker of the Holy Ghost And when any thing is taught out of the Scriptures to the contrary many mouthes even of more learned men are opened to gainsay and oppose And yet you see the Scriptures more narrowly sifted do teach most plainely to the contrary and have not any plaine speech tending to prove these common opinions yea the Scriptures which are alledged for them are so applied expounded do prove the contrary if they be well weighed and considered with a cleare judgement not forestalled with prejudice and partialitie wherefore let us wholly depend on Gods word and not on mens reason or jugdement to subject either the Scriptures or the sense of them thereunto and let us still more and more thirst after increase of knowledge and understanding of Divine truths hid in the harder places of Gods written word knowing that these are the last times wherein knowledge shall be increased as wee read Dan. 12. 4. Let us not consider the Person which preacheth and teacheth but what is by him taught If new expositions and Doctrines not formerly taught yea crossing the common opinions be proved by better grounds and clearer evidence of Scripture and tend more to advance other saving truthes to beate downe errours and to increase Piety and godly affection in men let men take heed and beware of rash opposition and gainesaying lest they be found to fight against God while they stand too much for the authority of men though such as have beene holy and godly servants of Christ and famous in their generations Thirdly this doctrine of Gods Image in Adam doth both discover and also minister strong arguments whereby to confute divers erroneous opinions much dissenting and dissonant from the solid truth and word of God to wit not onely those mentioned before but others also as that Gods Image was onely originall righteousnesse or justice and that the naturall faculties of Soule and Body did not concurre to it that the whole Image of God in Adam was utterly lost by his fall and is quite abolished till it be repaired and restored by Christ with divers others of the same stampe concerning which I finde many hot disputations among the learned all which appeare superfluous if this doctrine were well weighed and made a rule whereby to measure them for it will like a just measure shew which of them come short and which goe too farre beyond the truth and true line of holy Scriptures Lastly in this wee see as in a cleare glasse the dignity and excellency of humane nature above the nature of all other visible creatures in that he was made completely in Gods Image and conformable to God and like to him in his whole frame and in all faculties of Soule and parts and members of body And let this stirre us up to walke worthy and beseeming such a nature and frame and labour to keep both our whole Soule and Spirit and all members of our bodies unspotted and unstained with sinne which is the defacing of Gods Image and let us reverence Gods Image in other men especially seeing it is repaired and made of a better kind by Christ and above all take heed of cruelty and of defacing Gods Image in any part by cuting of members and mangling the bodies of men especially of Gods Saintes whose bodies are Temples and Tabernacles of God by his Spirit Thus much concerning the first externall worke of God the creation and the state wherein God created man and wherein the state of Innocency did consist CHAP. XVI Of the actuall providence of God The Obiect of it What the word signifieth in 3. things Proofe that there is a providence by Texts and Arguments Description shewing what it is demonstrated in the parts and branches of it Providence generall and speciall Acts of it Speciall providence in saving the elect by Christ what and in what parts Uses THe next great externall worke of God after the creation is his actuall providence by which hee doth rule and dispose all things created and doth order all actions which are done and all events which come to passe in the World to the manifestation of his glorious goodnesse This great worke of God doth reach through all other externall works which are done either by God himselfe or any other and doth comprehend with in the compasse of it all Gods works which hee doth in the World whether they bee works of wisedome and power in ruling and preserving his creatures or workes of iustice in punishing and destroying or workes of mercy and grace in redeeming repairing and saving the World and in bringing his chosen to eternall blessednesse Yea there is no worke done nor any event which comes to passe at any time or in any
age of the World which God doth not over-rule and order by his providence For as hee is infinite in wisedome and power able to decree and ordaine from all eternity all things most wisely and to create and bring to passe all things according to the counsell of his will by a mighty hand of power which cannot bee resisted So also hee is wonderfull in goodnesse and bounty to provide most carefully all things needfull in aboundance for the being and welbeing of his creatures and to order governe and dispose all things good and evill most wisely to the good of his elect the iust punishment and destruction of the wicked and to his owne glory Wherefore that wee may better understand this point and proceed profitably in the handling of it We are first to consider the signification of the name and the true sense of the word And after to insist upon the thing it selfe and to define and describe this actuall providence of God The word providence is sometimes taken in a large sense and signifies Gods care and respect of all creatures both in decreeing and ordaining their being and all things which befall them and in executing his eternall decree according to the counsell of his owne will for in all these things God did shew a provident care and respect Sometimes the word is used more strictly and that three wayes First for the provident care and respect of God in decreeing things for the best that they should so come to passe as they have done or shall doe at any time hereafter of this providence the Apostle speakes Hebr. 11. 40. where hee saith God having provided some better thing for us that they without us should not bee made perfect this may bee called Gods providence in willing and decreeing Secondly it signifies Gods provident care which hee shewed in the creation of the World and all things therein For hee first created things above which could subsist and bee perfect by themselves without the inferiour elements and the creatures in them as the highest heavens and their inhabitants the Angels then hee created the visible heavens which might bee ready by their light to bee of use for other thâ—ngs below in such measure as was needfull then hee created the spacious regions of the aire through which that light might shine to other elements and all creatures which hee was about to create in them and before hee created any living creatures which could not well subsist nor move themselves without greater light then that of the naked heavens hee created the Sun Moone and Starres which might both give light sufficient to those creatures and also might cherish and comfort them and all other things which were made to serve for their use And before hee created mankind male and female in his owne image fit to rule under him in the inferiour World hee prepared and made ready for them all creatures which they might rule over all kinds of delicate food in great variety and aboundance and a Lordly palace and place of pleasure wherein to dwell in which he put them so soone as they were created As God in all this shewed his provident care for man and all creatures to make them every one perfect in their kind with naturall perfection in the creation so I have noted this his actuall providence in the severall passages of the creation and have unfolded it so farre as for the present was necessary Thirdly this word is frequently used to signifie Gods provident care in ordering and governing the whole created World and preserving all creatures therein and in disposing every thing which doth befall them and come to passe in the World to some good end according to the counsell of his owne will This is the actuall providence which now comes to bee distinctly handled and unfolded in the next place after the creation But before I come to describe this providence of God and to lay open the nature object severall parts and kinds of it I hold it necessary to prove clearly out of the holy Scriptures that there is in God such a providence and provident care which hee doth shew and exercise in the ruling and governing of the whole World and ordering and disposing all things to their severall ends And that God is not a carelesse sleepie and slumbering one who doth neglect and not see regard and care for any things here below as some blind fooles desperate Atheists and wicked Men have imagined and spoken as the Psalmist sheweth Psalme 10. 11. 13. and 94. 7. who say that the Lord doth not see God hath forgotten â—ee hideth his face hee will never see nor regard nor require what is done among men in the World For the manifest proofe of Gods providence I will first rehearse some notable testimonies even plaine texts of holy Scripture which being laid together may minister to us sufficient matter and occasion to describe and set forth the actuall providence of God and all things wherein it doth consist and which thereto belong Psalme 14. 2. The Lord looketh downe from heaven upon the Children of men to see if there bee any that doe understand and seeke after God Psalme 33. 13 14 15. The Lord loooketh from heaven hee beholdeth all the Sons of men from the place of his habitation hee looketh upon all the inhabitants of the Earth Hee fashioneth all their hearts alike hee considereth all their works Psalme 34. 15 16. The eyes of the Lord are upon the righteous and his eares are open unto their cry The face of the Lord is against them that doe evill to cut off the remembrance of them from the Earth Psalme 36. 6. Thy iudgments O Lord are a great deepe thou preservest man and beasts Psalme 104. 27 28 29 30. All living things wait upon the Lord that hee may give them their meat in due season Hee giveth to them and they gather it hee openeth his hand and they are filled with good when he hideth his face they are troubled when hee taketh away their breath they dye and returne to their dust when hee sendeth forth his Spirit they are created and hee renueth the face of the Earth Psalme 113. 5. Who is like unto the Lord our God who dwelleth on high 6. Who humbleth himselfe to behold the things that are in Heaven and in Earth 7. He raiseth the poore out of the dust and lifteth the needy out of the dunghill that he may set him with Princes Psalme 138. 6. Though the Lord bâ— high yet he hath respect to the lowly Job 13. 7. But aske now the beasts and they shall teach and the fowles of the Aire and they shall tell thee 8. Or speake to the Earth and it shall teach thee and the fishes of the Sea shall declare unto thee 9. Who knoweth not in all these that the hand of the Lord hath wrought this 10 In whose hand is the soule of every living thing and the breath of
in all his outward actions which hee doth either immediatly by himselfe or mediatly by the ministery of his subordinate instruments and it also over-ruleth and disposeth things which are evill which are not done by God himselfe moving the doers of them but come to passe by the permission and sufferance of him wittingly and willingly suffering his creatures to abuse the power which they have from him This point is manifest by the Lords owne words Isa. 45. 7. where hee saith I forme the light and create darknesse I make peace and create evill I the Lord do all these things And by that speech of the Prophet Amos. Chap. 3. 6. Shall there be evill in a City and the Lord hath not done it The true sense and meaning of which words Saint Augustine doth notably expresse where he saith nothing is done unlesse God omnipotent doth will that it be done either by doing it himselfe or suffering it to be done for it could not be done if he did not suffer it neither verily doth he unwillingly without or against his will but willingly and with his will suffer every thing to be To which purpose hee hath divers other speeches as that God being good would not suffer any evill to be done unlesse as he is omnipotent he could bring good out of them neither is that done without Gods will which is done against his will that is his word and approbation In the second maine part there are divers speciall branches shewing the speciall things whereby Gods actuall providence is distinguished from his other outward actions The first is that it consists in Gods ruling ordering and governing the whole World and watching over his creatures with a carefull eye The second that it comprehends in it Gods doing of all good and his permission and suffering of all evill The third that by it God disposeth all things which are done in the World to the manifestation of his glory and the eternall salvation of his elect in Christ. The fourth and last is that it is no other exercise of wisedome power goodnesse mercy and justice but in executing things which hee hath decreed from all eternity even ruling ordering and disposing all things wisely after the counsell of his owne will For the first point to wit that God exerciseth his actuall providence in ruling ordering and disposing the whole World and all therein as supreme Lord King Iudge and Ruler thereof the Scriptures aboundantly testifie as Gen. 18. 25. and Psalm 50. 6. Psalm 82. 1. and 2. Chron. 19. 6. where God is said to bee the Iudge of all the Earth yea the Iudge both in Heaven and Earth who sitteth chiefe among all Iudges and is with them in the iudgement Also in those places where the Kingdome Dominion and Rule over all is said to belong to God and hee is said to bee the King which reigneth and ruleth all to the utmost ends of the Earth yea to be a great King above all Gods and the onely potentate King of Kings and Lord of Lords as I Chron. 29. 10. 11. Psalm 10. 16. and 29. 10. and 4. 27. and 95. 3. and his Kingdome is said to rule over all Psalm 103 19 and that not for a time but from generation to generation Psalm 145. 13. It is he who setteth bounds to the tumultuous Seas beyond which they cannot passe Iob 38. 8. Psalm 104. 9. and ruleth over the raging waves Psalm 89. 9. and stilleth thâ—â— when they arise And that hee hath a watchfull eye over all creatures even to preserve man and beast it appeares Psalm 36. 6. and that as his eyes are upon them that feare him and hope in his mercy to deliver their soule from death and to keepâ— them alive in famine Psalm 33. 18. 19 So his face is against them that do evill to cut off the remembrance of them Psalm 34. 16. The second point is that Gods providence is exercised both in the doing of all good and in permitting and suffering wittingly and willingly all evill which commeth to passe in the World and so it consists of two parts action and permission This also is fully proved and confirmed Isa. 41. 23. and 45. 7. where the Lord proves himselfe to bee the onely true God by disposing all things both forming the light and making peace by his active hand and power and also creating evill and darknesse by permitting and giving up the Divell and his wicked instruments to abuse his power which hee hath given them to doe evill and to worke wickednesse as wee see in Pharaoh whose heart hee is said to harden yea and to raise him up by giving him up to his owne lusts and into the hand of Satan who hardened him and made his heart obdurate so that the more God plagued him with great plagues which naturally tend to breake a stout heart and to pull downe pride the more did his corruption rise up and rebell and the more did Satan stirre him up against God and his people and made him run desperatly into the devouring gulfe of destruction Wee see this also in Gods permitting Satan to afflict Iob and to tempt him to blasphemy by stripping him naked of all that hee had tormenting his body and battering his soule with sore temptations of his wife and friends and with skaring dreames and terrible visions as wee read Iob 1. and 2. and 7. 14. Also the Apostle in expresse words affirmeth that God being provoked by mens wilfull sins doth in just wrath give them to uncleanesse through the lusts of their owne hearts and to vile affections and a reprobate minde to worke all iniquity with greedinesse Rom. 1. 24 26 28. and doth give them the Spirit of slumber eyes that they should not see and eares that they should not heare Rom. 11. 8. not by putting such a Spirit into them so as hee sheddeth his Spirit on men through Christ but by suffering Satan the Spirit of lying and of all blindnesse and wickednesse to enter into them which hee would doe into all men if God did not restraine him and by casting them out of his protection as wee see in the evill Spirit which vexed Saul and in the lying Spirit which deceived Ahab by entering into his Prophets and speaking lyes by their mouths 1 Sam. 16. 14. and 2 King 22. 22. And thus wee see that in all evils of sin Gods providence is exercised by way of voluntary permission But as for all good things which come to passe God hath in them an approving will and a working hand and worketh in men both to will and to doe yea every thought and purpose of good 2 Cor. 3. 5. Philip. 2. 13. and without him we can doe nothing Ioh. 15. 5. So that in all morall duties and in all good and godly workes God worketh in men by his Spirit immediatly and giveth them hearts will and power to doe them and they are but his instruments to performe these good things as