We may 3. Observe The Clouds and Rain are Gods works and are raised up only by his Power Observ 3 HE prepareth the rain for the earth and covers the heaven with clouds Psal 147.8 and carrieth them about by his counsel Job 37.12 and maketh small the drops of water Job 36.27 which have no other Father Job 38.28 neither can any of the vanities of the Gentiles give them Jer. 14.22 Acknowledge both the Rain and the fruitfulnesse of the earth to him only as his blessings 1. By seeking them at his hand with Elijah Jam. 5.17 As we are directed to do 1 King 8.35 2. By returning thanks to him and holding our selves engaged by such mercies to his fear and service the neglect whereof is taxed Jer. 5.24 as blessings of inestimable value the want whereof in one year might ruine the world VERSE 8. ANd God called What is to be understood by that phrase see ver 3. The Firmament Heaven The Original Shammajim signifying as much as there be waters is taken in Scripture 1. For the lower part of the Ayr wherein the birds flye the clouds are carried and the winds blow Gen. 8.2 2. It is taken for the place where the Sun Moon and Stars are settled Gen. 1.17 3. It signifies the dwelling of the Saints and blessed Angels Matth. 22.2 called the Third Heaven 2 Cor. 12.2 If we comprehend All or only the two first under this name the work is of vaste extent as we have seen already which if we compare with the means by which it was raised and stretched out and fixed in the place which God assigned to it which was only his VVord VVe may 1. Observe The glorious and vaste frame of the heavens was raised up and settled only by the Word of God Observ 1 PSalm 33.6 9. God spake and it was done the Heavens and all the host of them by his VVord and by the breath of his mouth and according to his Ordinance they are settled and continue to this day Psal 119.89 91. See the Second Observation on the Third and the First on the Sixth verse The Evening and Morning keep their course as they did the first day and so do they all the dayes ensuing yea as we see even to this time as they shall do to the worlds end VVhence 2. Observe Whatsoever God hath once Settled doth and shall continue for ever in that Order that he hath appointed Observ 2 HE laid the foundations of the Earth that it should not be moved for ever Psal 104.5 bounded the Sea by a perpetual decree Jer. 5.22 set the Sun and Moon a constant course which they still observe Psal 104.19 Yea appointed earing and harvest Summer and VVinter to continue as long as the earth remaineth Gen. 8.22 which continue all of them according to his Ordinance Psal 119.91 Reason 1. Because the same power that Created them continues the same for ever to uphold them Heb. 1.3 12. And the same Wisdome orders and directs them still which at the first determined and decreed them 2. Because God that appointed and made them is capable neither of Errour nor Inconstancy James 1.17 and therefore there is neither cause for him to alter his mind nor any disposition in him to alter it without cause wherefore his counsel must of necessity stand for ever and the thoughts of his heart throughout all Generations Psal 33.11 Let all men then depend upon that which God hath once setled and decreed as a foundation that cannot fail As we do in the course of natural causes so much more in the decrees of his Word which is firmer then heaven and earth Matth. 5.18 VVhether it publish unto us the Covenant of Grace established with his servants Jer. 31.35 33.20 Isa 54.10 or the decrees of vengeance upon the wicked Exod. 17.24 In both which Gods honour is most manifested and advanced and unto the execution of them both he is necessarily and freely carried on by the righteousnesse of his unchangeable Nature for the manifesting of his Truth in making good both his mercies promised and his Judgments threatned VERSE 9. ANd God said After he had disposed the waters above the Firmament he now takes order with those which are here below gathering them into one place within their Channels for the cause afterward expressed Some there are that imagine the work of gathering the water into their channels and discovering the dry land thereby to be a part of the work of the Second day As well because they conceive it likely that when God began to dispose of the waters he made an end of that whole work at once and did it not by halves part on one day and part on next As also because that unlesse these two verses be taken into the history of the second daies work the work of that day wants Gods Approbation which we find annexed to the works of all the other daies both before and after And besides if we make these two verses part of the description of the third daies work we have a double approbation of the work of that day which we find in none of the rest although there seeme to be as great or a greater occasion of doubling that approbation uppon the sixth daies work than there is here But whether upon these conjectures it be fit to allow an inversion of the order of the Text although upon manifest and undeniable reasons we are inforced to do it in some other places let the Reader judge Few Interpreters follow this opinion Let the Waters be gathered Which before covered the face of the earth as by nature they should seeing the earth being heavier then the waters must necessarily sink into them and so be covered by them How they were gathered into one place it is needlesse to dispute He that was able to make them by his Word could more easily gather them together by the same word Many conceive this work to be described Psal 104.7.8 Into one place Called One place comparatively because before God thus gathered the waters into the Sea they covered every place Although if we set aside the rivers and lakes which are scarce worth the naming in comparison of the Ocean the Sea may justly be accounted but one great body branched out into divers limbs so the place or Channel thereof may not improperly be said to be One although the bounds thereof be extended as far as the world is wide in compasse And let the dry land appear That was indeed the Principal although not the sole end of gathering the waters together without which the earth could not be made habitable either for man or beast or yield any fit nourishment or food for either the one or the other Thus we see the waters are put from the place which they possessed before at the Lords Commandement for the furthering of the common good and brought down into their Channels the place whereunto God had confined them there to abide and continue as they
usefull for habitation then we now find it to be Secondly for the use of mans life it is beneficial 1. By furnishing them with more plentiful provision of food by the infinite store and variety of fishes that are bred therein 2. By affording the means of entercourse between Nation and Nation and thereby in some measure uniting the far distant parts of the earth and making way for the dispersing of those various commodities in which some Countries abound when others want them so that by this means all the fruits which the earth produceth are communicated to every part of it VERSE 10. ANd God called the dry Land Earth The word Eretz in the Original to which our English Earth comes very near and the Radical letters whereof both the Latine and some other Languages seem to retain whether it be derived from Rutz which signifies to Run or Ratsats which is to wear or presse down both which seem to point at either the Firmnesse of the Earth which yeelds sure footing to the Creatures that run and tread upon it Or at the Scituation of it which by its own weight is pressed down into the lowest place the other Elements of Ayr and Fire if there be any such circuiting and being carried about it in a perpetual motion comprehends the whole body of the dry land so that it seems to be more general then Tebel which signifies only the habitable earth Seas Or Waters called Seas by a kind of Eminency because all the waters to speak of are contained in the Seas And God terms them Seas in the Plural number because that collection of waters hath many parts and branches This name of Sea we find also given to Lakes as the Lake of Genesaret is also called the Sea of Galilee Matth. 4.18 nay to Solomons huge brasen vessel which he made for the Priests to wash themselves in 1 King 7.23 This separation of the VVaters from the Earth and the discovery of the dry land by gathering them together into one place God Looks upon and Approves as good as he had done the Light before and doth the rest of his works in particular afterwards and all of them taken together when he had ended them vers 31. Out of which particular view and approbation of every work apart we may Observe The goodnesse of every Creature of God ought to be considered and observed in Particular Observ THe Earth Seas Ayr Heaven Sun Moon Stars Fowles Fishes Beasts Man his Soul his Body and every Faculty of the one and Part of the other that we may be wholly swallowed up with admiration and may cry out with the Psalmist How manifold are thy Works O Lord in wisdom hast thou made them all Psal 104.24 Thus God having first given Job a view of the world in general takes him as it were by the hand and leads him to the Observation and Consideration of divers Creatures in particular Job 38. ver 39 40 41. Now if the Queen of Sheba were so much astonished when she beheld and took a particular surview of the order of Solomon's hovse the meat at his Table sitting of his servants attendance of his Ministers 1 King 10.5 what impression ought the consideration of the infinite multitude and various kinds of the Creatures all supplyed out of Gods own store and directed and ordered by his VVisdome to make upon our hearts VERSE 11. LEt the earth bring forth He means Presently as he doth in all the rest of his Commands in his Chapter for God will not endure that the earth should be barren for a moment and withal Constantly not only for the present time but for continuance in all times to come Now we know the earth yeelds nothing but the Matter of the herbs and plants The several forms and shapes of them especially their life is from God who makes the grasse to grow upon the Mountains Psal 104.14 Grasse Or Tender grasse a name which some conceive signifies only such herbs as grow of themselves without seed and then we have here mentioned two sorts of herbs some that spring up of themselves and others that grow of seed which is sowen Herb yielding seed By which when it decayes it self yet the Kind of it might be renewed and continued those are herbs that spring not of themselves but grow only out of seed otherwise there is neither herb nor plant but either bears some seed or hath at least a propagative root which is instead of seed by which it is or may be encreased and multiplyed in the kind thereof as experience shewes And fruit Trees And all trees have some fruit or something answerable to it by which they propagate themselves as appears in those that seem least fruitful as Elms Populars and the like Some think that poysonous herbs and briars and thornes were not within the compasse of this Decree but were the effects of Gods curse on the earth for mans sin Gen. 3.18 Although others more probably conceive that even all these were created at the first and became hurtful only by the curse of God upon man for sin as it happened in beasts which were all made in the beginning but for mans sin of useful and profitable servants divers of them were made untractable and dangerous enemies After his kind That is according to the nature of the plant on which it growes A matter worth our admiration that Trees and Herbs should produce as we see they do every one of them their proper seed nothing like unto the plant it self on which it growes and yet infallibly out of it self produceth such another body of an herb or plant as it self grew upon Whose seed is in it self Not received from another as it is usual in Animals which are propagated by the mixture of sexes whereof one receives seed from the other as we see by experience And it was so Not only at present for the earth was presently cloathed with all variety of herbs and plants but continues so untill this day according to the same Ordinance and Decree of God and shall do to the worlds end VERSE 12. ANd the Earth brought forth Every particular in the Event answers the Decree in every point wherein the admirable and unchangeable order that God hath set in nature offers it self to our consideration First that all herbs and plants having the matter of their nourishment and being produced by the same Earth and cherished by the influence of the same Heavens yet grow up into several forms having their natures and kinds still distinct one from another every several kind answerable to it self in every one of the individuals Secondly all of them grow to perfection and continue the way of their propagation in the same uniform course first the blade then the ear and at last the full and ripe corn in the ear Mark 4.28 The seed falls into the ground and shoots up into a tender grasse that growes into a stronger stemme and sends forth in some a flower
a God Now seeing there can be but one Being or Jehovah all things besides him must needs be Nothing Of themselves and In themselves Depend not then on the world or any Creature in it Wilt thou set thine eyes upon that which is nothing Prov. 23.5 What Creature soever it be it was nothing at the first and is nothing at present in it self farther then God upholds it Heb. 1.3 nor in Gods account before Whom all the Inhabitants of the Earth are reputed as nothing Dan. 4.35 and shall be after a little while nothing of that which now it is Isa 51.6 Let men stay their hearts upon God when Means fail He that made all of nothing can at his pleasure provide means where there are none Numb 11.23 or do and supply all without means as he gave water without clouds 2 King 3.17 and as he sustained Moses Elijah and Christ 40 dayes without food The last cousiderable Circumstance in this brief summe of the Work of Creation is the Subject or Matter that was made the Heaven and Earth He names the Heaven first as being First if not in time yet at least in dignity and therefore usually acknowledged to be the chiefest amongst Gods Works From whence we may 7. Observe Heaven is more excellent than the Earth Observ 7 HIgher in Place Larger in Extent more pure in the Substance of it more glorious in shew more effectual in Operation graced with the manifestation of Gods presence there inhabited by the Angels and the spirits of just men made perfect as they are termed Heb. 12.23 Let us then make Heaven our chiefest care and desire Matth. 6.33 the scope of all desires and negotiations which the Apostle terms the having of our conversation in heaven Phil. 3.20 whither we make over our estates Matth. 6.20 where we make us friends Luke 16.9 and lay the foundation of our building 1 Tim. 6.10 as being strangers here on Earth Heb. 11.13 heavenly in our better part and partakers of the Divine nature 2 Pet. 1.4 having an inheritance in heaven Col. 1.5 and the earnest of it already Eph. 1.14 our head Christ in heaven Heb. 4.14 from whence we look for him Phil. 3.20 to take us up thither to himself Joh. 14.3 to behold his glory Joh. 17.24 that we may be ever with the Lord 1 Thess 4.17 and be satisfied with his likenesse Psal 17.15 Let us learn of the heavens to stoop to those which are below us as we are advised Rom. 12.16 cherishing them with out influence of love and the fruits thereof and serving them with our abilities as the Heavens do the Earth nay as Christ doth his Church Mark 10.45 teaching us to do the like by his example Joh. 13.15 though we receive nothing from them again Luke 14.14 as the heavens afford their influences to the earth though they receive nothing from it back again Now though the Heavens be first named yet the Earth is not left out that also and all the store of it is affirmed to be Gods Workmanship who created the one as well as the other Whence 8. Observe Even the Earth and all the store of it is the Work of Gods hand Observ 8 ISa. 45.12 18. The Earth as well as the rest of the World he formed from the beginning Psal 90.2 beares up the Pillart of it to this day Psal 75.3 and renewes the face of it from time to time Psal 104.30 and so will do as long as it shall continue 1. Let all men then depend on Gods Power and faithful providence for the supporting and guiding of things here below which he can and will abase himself to look upon though he dwell on high Psal 113.5 6. to take care of and make provision for them Psal 145.15 16. God is not like the Ostrich Job 39.14 15. Whatsoever he hath made he takes care of 1. Because he is a faithfull Creator 1 Pet. 4.19 2. And besides because he hath made all things for himself Prov. 16.4 that is for his own glory which although it be advanced above the earth Psal 148.13 yet is manifest in the earth where all his Creatures praise him Psal 148.7 145.10 2. Acknowledge God alone even in the Conservation and Dispensation of earthly things looking at him as the only true owner of them Psal 24.1 seeking at his hands even our very bread and allowance for every day referring all to his glory 1 Cor. 10.30 and using all things according to his direction 3. Observe the hand and work of God in the ordering and disposing even of the things here below amongst these visible Creatures which both in their Creation Rom. 1.20 and much more in their administration manifest the invisible things of God and were Created for none other end but that in them he might manifest his Wisdome Power Righteousnesse Mercy and Truth and therefore to be searched into by those that fear him Psal 111.2 Vers 2. Vers 2 WIthout form and empty That is without Ornament shape or furniture and void of any Inhabitant The same phrase we find used in the same sense Isa 34.11 which we there render Confusion and Emptinesse and Jer. 4.23 to represent and expresse an utter Desolation or Confusion of all things and emptinesse thereby Darknesse was That is there was no light yet created the absence whereof is darknesse how long that darknesse continued that is how long it was before this light which was after created appeared after the creation of this rude masse is not here expressed sure we are there was light the first day and that this darknesse was no Creature as being a meer Privation and therefore could have no positive cause Notwithstanding as Darknesse is taken for Affliction so God is said to Create it Upon the Face Or upper part which first appears unto and is seen by the eye as being derived from a word in the Hebrew Language which signifies to look upon the same word signifies sometimes Presence and sometimes Person Of the Deep That rude unformed Masse a mixture of Earth and Waters and covered by them like a Sea Psal 104.6 But that place 2 Pet. 3.5 which some apply to this purpose where the Apostle saith The earth consisted out of the water and in the water seems rather to note the present state and form of the earth Consisting and appearing out of the Waters since God gathered them into their channels and Subsisting and abiding still firm in the middest of them Spirit The Third Person in the Trinity to which all Operations are most properly ascribed and by which God still renewes the face of the Earth Psal 104.30 Moving Or Hovering as a bird doth over her Eggs or Young ones as the same word is rendred Deut. 32.11 intimating the cherishing of that Mass by a secret influence of that quickening power of the Spirit by which it drew all the Creatures out of that gross lump or mass into their several forms and natures in which they were all formed
furthers their use and service to the earth and to the Creatures here below which are cherished and quickned thereby and so becomes in a sort a common band and meanes of union between heaven and earth 3. It makes way both to the motion of our selves and every other moving Creature by the yielding nature thereof without which the places in which we and other creatures are would become our prisons and consequently would make both them and us utterly unfit for any service at all 4. It sustaines the clouds in which the rain is bound up and maks way to their moving about the Earth and le ts down from them the soft rain without which all hearbs and plants must wither of necessity and by consequent the Earth must become wholly barren and unfruitfull The truth is those common blessings which all Creatures enjoy the Light Ayre VVater and the Earth whereon we walk and by the fruites whereof we are sustained are of an infinite and inestimable value infinitely beyond gold and silver which we set at so high a rate and yet are despised because they are enjoyed in common and therefore ought to be the more throughly enquired into and observed by Gods Children whose hearts ought to be enlarged unto thankfulnesse by the Consideration and taste of Gods goodnesse communicated to us in every one of his Creatures The dividing of the waters from the waters which is conceived to be one use of the Ayre is a work worth the scanning especially if by the waters above we understand the clouds vvhich contain the rain which is raised in thin vapours and consequently severed thereby from the waters below and carried about over our heads and let down upon the Earth without which a great part of it would be utterly unfruitfull for God having gathered the water here below into one Chanel that the Earth might be dry and by that means habitable howsoever in his Wisdom and Providence he hath so ordered it that waters issuing out from the Seas by secret passages and breaking out into Fountaines and Rivers may thereby make fruitfull the vallies and lower parts of the Earth yet we know they reach not to the higher grounds much lesse to the tops of the hills It was therefore needful that some water should be carried on high above the hills and higher grounds that from thence they might distil and fall down in just showers upon the mountaines and higher places of the Earth to moisten them too that no part thereof might remain barrain and unprofitable and might thereby further manifest the care and Providence of God in cherishing those parts from Heaven which seem to be most unprovided and in a sort neglected in the constitution of the World and the several parts thereof Thus Moses affirmes that Gods Eyes and Care were more for Canaan then for Egypt because that was overflowed by waters below which might be carried hither and thither by the industry of men to make their grounds fruitful but Canaan was watered from Heaven with seasonable rains Deut. 11.10 11 12. Whereupon the Prophet taxeth the Jewes of great unthankfulnesse for not fearing God that gave them rain from Heaven the former and the later and thereby brought about the appointed weeks of harvest Jer. 5.24 So this division of the waters must needs be acknowledged to be a speciall work of Gods Wisdome disposing them so as they might be most useful to the Earth Whence 3. Observe God so orders all things as they may best serve for use Observ 3 THus in the Creation he drevv the waters into their Channels that the earth being by that means left dry might be fit for habitation compassed the earth with the Heavens that they might cherish every part thereof with their influence hath so ordered the course of the Suune that it might successively give light and heat unto the World Set herbs and plants on the upper face of the earth that they might be at hand for the food of men and beasts In our bodies he hath set our eyes on high as it were in a Watch-tower our feet below to support and carry the whole body our hands in the middest that they might be usefull and serviceable to every part and the like And the same order we may easily see he observes in the whole course of his Providence Reason 1. His Wisdom and goodnesse which together both moved and enabled him to dispose of all things for use and profit which is not the least part of his honour 2. Gods end in all his works was to make all for use and service for the mutual support of Creatures one by another that they might be all knit together in a straight band of Love grounded upon or strengthened by the mutuall help and supply which they have one from another without which they could not subsist Let it quiet all mens hearts which are so apt to quarrel at the distribution of the Commodities of the Earth the division of mens habitations and disposition of their estates which howsoever we conceive out of a partiall respect to our selves to be full of ertour and inequality yet we shall find upon due examination to be equall and just directed by the Wisdom of God to the send for which all things were made the honour of himselfe and the general good of his Creatures It should indeed silence all our murmurings that God may do with his own what he will and if we understand not in every particular how he hath done things well let us in modesty blame our own ignorance who cannot search into the depth of his counsels whose waies are past finding out Rom. 11.33 2. Let it move us to dispose of our selves as we may be most serviceable to others and employ our abilities and means to the good of others as having received whatsoever we have for that end The Creation and Use of the Firmament we have seen the matter whereof could be none other then that which was taken out of that rude and confused masse which before was described to be without shape or form out of that deformed and mishapen heap were taken those glorious bodies of the Heavens Sun Moon and Stars the beauty whereof we now behold with so much admiration Whence 4. Observe God can put beauty and excellency on the basest things that are and raise Earth to Heaven if He please Observ 4 THis is clearly manifested by the shapes of all Creatures which are all of them comely in their kinds and yet all of them deformed and base in their Originals as all experience shewes not man himself excepted although created after Gods own Image Thus God puts beauty upon his Church which he found weltring in her blood cast out to the contempt of her person Ezek. 16.14 Reason 1. God hath all beauty and excellency in himself and therefore can easily bestow it where he pleaseth even where it is not 2. He delights to do it that no flesh might glory but the
do unto this day according to Gods Decree VVhence 1. Observe It is the Will of God that all Creatures shall depart from their own Private for a Common good Observ 1 THus we see he hath made the waters to leave their place that the Earth might be dry and habitable and causeth the Ayre to come down and fill up the hollow places of it for preventing of vacuity and emptinesse And that which he hath ordered and appointed concerning these baser and unsensible Creatures he hath commanded those which are reasonable voluntarily to yield unto The very Angels themselves the glory of all Gods works come down from heaven their habitation and are contented for a time to want the Vision of God that they may become Ministring Spirits for the good of the Elect Heb. 1.14 No marvail then if God require his Children to condescend to those of the lower sort Rom. 12.16 not seeking their own profit but the profit of many 1 Cor. 20.33 And though they be free yet becoming servants unto all 1 Cor. 19.19 after our Saviour Christ's example Phil. 2.4 Reason 1. No Creature hath any wrong by it seeing it enjoyes nothing in its own right but hath all by Gods free gift who therefore hath just right to appoint the employment of that which himself hath freely bestowed 2. All Creatures were ordained not for themselves but for Gods honour and for their mutuall support for the preservation of Community So that in forgoing their own for a common good they are carried on unto their proper end for which they were at the first Created 3. The applying of our selves to further a Common Good is our greatest Honour profit and safety and certainly recompenced with a large reward from God who failes not to make up our losses which we freely make for his service in furthering the common good with a larger proportion of gain usually at present but undoubtedly hereafter according to his own promise Matth. 19.29 Let no man have respect to his own Right or Honour or Profit in any ease wherein God requires any service for himself or for his Church after the example of Jothans Trees Judg. 9.9.11.13 VVhich 1. savours strongly of Self-love which is alwaies joyned with an unloving heart towards others 2. Argues great unthankfulnesse and disobedience unto God when a man denies himself or his estate or abilities to him that gave them and is still Lord of us and of whatsoever we have 3. And discovers a distrustful heart as questioning either Gods VVill or Ability to recompence his service wherein we wrong God in an high degree who will be no mans debter It was no sooner spoken but it was done and that with speed when God had spoken the waters fled they hasted away as the Psalmist represents unto us the effect of this Decree of God Psal 104.7 So his Word that had created the waters prevailed upon them to carry them speedily to their places and to settle them there Whence 2. Observe All the Creatures in the World obey the voice of God Observ 2 SEe Psal 148.6.8 That prevailed upon the waters to gather them together into their Channels Psal 104.7 8. and to shut them up there Job 37.8 as in Store-houses Psal 33.7 At it the earth melts Psal 46.6 And the foundation of it are discovered Psal 18.15 The Sunne staies its course and stands still Josh 10.13 Nay turnes back again 2 King 20.11 The winds cease and are still Matth. 8.27 Yea the hearts of the most rebellious stoop and are calmed and their rage is pacified Gen. 31.29 Reason 1. Why should not that voice command them which made them at first and limit their motions which gave them their being 2. Otherwise it were impossible for God to do all things according to the counsell of his own Heart and consequently to govern the world in righteousnesse if he had made Creatures which he could not rule Let all Creatures then tremble at his Power whom the very winds and Seas obey Matth. 8.27 Jer. 5.22 Whereof all the Monarchs on the Earth are not able to stay one wave or blast And let all his Saints trust in him even in the greatest extremities with the Church Psal 46.2 That God who can command the Earth the Seas Winds and Heavens can still the tumults and ragings of the people nay of the most bloody Tyrants Psal 65.7 and will not fail to do it for the good and safety of his Servants The end why the waters were thus gathered together and confined to their Channels was especially that the dry land might appear without which there could not have been either food or habitation for men or beasts nor place for any herb or plant to grow on which quickly appeared when God let loose the waters and overwhelmed the Earth by them in the general deluge So the appearing of the dry land and making it habitable by the gathering together of the waters was none of the least of Gods Mercies VVhence 3. Observe It is onely Gods Powerfull restraint of the Seas and Waters that makes the earth habitable for man and Beast Observ 3 THe Flood of Noah is a sufficient evidence of this Truth which is likewise often manifested by smaller inundations since which have deprived many people of their dwellings and not a few of their lives Let all men lay it to heart and blesse the Authour of this great Mercy when they look upon the firm foundation of their houses the fruites of their grounds the encrease of their cattell when they enjoy the Ayre to breath in the dry ground to walk on and the seas to trade in and do their businesse there And let men walk in fear before that Mighty God who more easily might let loose the Sea then keep it in within those weak bounds that he hath set it Jer. 5.22 and thereby choak all flesh in an instant But it may be questioned why God did not take away the waters as well as he gathered them into their Channels seeing the Earth had thereby been much inlarged And it cannot be doubted but he had so done if he had found it good either for his own Honour or for the benefit of the Creature VVhence 4. Observe Even the Huge and vast Seas are the Creatures of God and ordained for special use unto Man Observ 4 FIrst to fill the hearts of men with the fear of that great God by beholding so vast and mighty a Creature ruled and ordered by his power and kept within the bounds which he hath appointed for it 2. By observing that by it way is made to the discovering of the large Circuite of the Earth which God hath given to the sons of Men for their habitation with the variety of the Creature 's several kinds wherewith it is furnished discovered only by Navigation and unknown in a great part in former ages wherein that art was imperfect whereby the world being in a great part unknown was conceived to be much lesse
with Him And let it not discourage us that the work goes so slowly on and receives many interruptions God is pleased to make us sensible of the difficulty of the work that when it is perfected as it shall be hereafter we might not onely honour him Alone but withal Honour him as a God able to do all things even those which surmount our hope and expectation 2. Let all that are Godly imitate God striving earnestly to go on to perfection both in knowledge Heb. 6.17 and in every Grace 2 Pet. 1.5.6 For which end God hath furnished us with sufficient means 2 Tim. 3.17 Even that we might be perfect in our measure As our heavenly Father is perfect Matth. 5.48 How God by gathering the waters into their Channels had drained the Earth and made it habitable and presently furnished it with herbs and plants as soon as it was capable of them we have seen already In like manner he deales with the waters as soon as he hath gathered them together he takes order that they also shall be furnished with their Inhabitants Whence 2. Observe God leaves nothing Empty that he hath made but furnisheth all with his Store and riches Observ 2 THus when he had created the Heavens he furnished them with stars the Ayre with Birds the waters with Fishes and the Earth first with herbs and Plants and afterwards with beasts and men so that the Earth is full of his riches and so is the wide Sea Psal 104.24 25. The reason whereof is thereby to manifest both his All-sufficiency and withal the riches of his bounty 1. And will God then leave his Children empty the vessells which he hath formed for himself will God stock the whole world and not stock his own Garden hath God given his children hearts capable of Grace and will he leave them barrain and empty of Grace Surely the time will come shortly that every vessell shall be filled and in the mean time we shall not be utterly left empty and naked 2. Let men be ashamed that delight in empty houses or lands unpeopled that they may dwell alone Isa 5.8.1 Houses were made for habitation and Lands for Culture and it is a fearfull plague threatned by God Himself to leave both without inhabitants 2. It is our shame to cause desolations and discovers not onely our weaknesse as it doth Gods sufficiency that he leaves all things full but besides a disposition crosse to God in the course of his Providence to labour to make that empty which he hath ordained to be replenished In casting our eyes upon that infinite variety of all the works of Gods Hands we cannot but admire his infinite Power to work all things in All and out of All. If there be Nothing at all he makes something if there be something be it never so deformed and confused be the nature of it what it will God makes out of it what he pleaseth The glorious Heavens and the Stars therein all out of that rude lump living plants and herbs and fishes with life and motion out of the dead Sea and Earth so that nothing is hard to him which he purposeth to do VVhence 3. Observe God works all things out of all things and in all things according to his good pleasure Observ 3 EVen whatsoever he pleaseth in Heaven in Earth and in all deeps Psal 135.6 All in all 1 Cor. 12.6 Is any thing too hard for the Lord Gen. 18.14 It must needs be granted that if he be Almighty it is easy for him who hath made all things and that out of nothing and hath still the same power in his hand to make what and when and where he will seeing He hath nothing to limit his power but his own will 1. Let men depend upon him at all times and in all places for all things He is the God of the Mountaines as well as of the Vallies 1 King 20.28 He can provide bread for his People in the Wildernesse as well as by the flesh pots of Egypt water in Horeb as well as in Elim Nay flesh in the Wildernesse without herds or flocks Numb 11. Only trust in him at all times Psal 62.8 and do good Psal 37.3 and then thou shalt be fed assuredly 2. Let us take notice of the weaknesse of mens power in comparison of Gods Their skill reacheth every mans to the work of his own hand One plants Vinyards another sowes Corn another feeds Cattail as Cain and Abel did and others are able to work the works of their own trade But God alone doth all things Himself and by his own Power Iob. 42.2 Now if a man were able to do all things he cannot do all things every where he cannot make all things out of Nothing as God hath done It is worth our consideration that God hath not onely Created such Variety of works of sundry sorts but he hath fitted them to places answerable to their natures the Fishes to the Sea and the Birds to the Ayre as he doth afterwards dispose of the beasts uppon the Earth Whence 4. Observe God disposeth all Creatures in such places as are most convenient and agreeable unto them Observ 4 THus he fixeth the Stars in the Heavens carries the Clouds in the Ayre appoints the waters for the Fishes and the Earth for Beasts and men And amongst men fits the Ayre and soil where they are bred diversly according to the temper of their bodies and that as to make their dwellings delightfull and pleasant to them so to make them thereby the more usefull by the preservation of their health therein Let the Consideration of our disposition and temper of our hearts direct us in the choice of the places of our abode What should fishes do on dry land Or beasts of the Earth in the midst of the Sea David in Mesech Psal 120.5 The plants of the House of God can flourish no where but in the Courts of God Psal 92.13 God indeed can support and preserve Iacob in Idolatrous Labans House Ioseph in Egypt Elijah in Zarephath Saint John in Patmos if he call or send them thither only we are to feel some unquietnesse in such places as David did Psal 120.5 And to long for our own dwellings with Jacob Gen. 28.21 Above all for heaven prepared for us Joh. 14.2 2. Let it Comfort our hearts in the expectation of those heavenly Habitations unto which God hath designed us and for which he will fit us with bodies and minds answerable thereunto Heavenly and Holy according to his promise Eph. 5.27 1 Cor. 15.49 Onely for the present he cloaths us with earthly Tabernacles fitted to the Earth in which we dwell and Spirits both Earthly and sensuall in a great part according to the Condition both of our estate and place in which he hath thought fit to continue us for a while The first Creatures that received breath and life of all that God had made were the Fishes and the Birds and they received it as we
Work ibid. The forms and natures of all sorts of Creatures are the Works and Effects of Gods Spirit p. 14 God Spirit is present every where even in the midst of the greatest darknesse p. 15 The way of Gods working is secret c. ib. All Creatures are Perfect by degrees p. 16 God is pleased to cherish the Meanest of all his Works p. 17 Verse 3. The general Good of the creature is Gods First care d. 18 God needs no other Means to effect any thing but his Own Word and Will p. 19 God loves to do all his Works in the light p. 20 Light is the Work of God Himself p. 21 God can and often doth bring Light out of Darknesse p. 22 Gods Word and Deed are all one p. 23 The want of second means cannot hinder Gods Work p. 24 Verse 4. God takes a view of all his Works that he makes p. 25 God is a Sufficient Witnesse to Himself p. 26 All that God doth is exceeding good and Perfect p. 27 Light is a good Creature p. 28 That and that only is good which God Approves p. 26 Light and Darknesse cannot subsist together p. 30 Light and Darknesse take their turns and succeed one another in the Order that God hath appointed ibid. Verse 5. All things must be called and distinguished by Names as may be agreeable to their Natures Page 32 God takes Time and Leisure in bringing things to passe p. 33 Verse 6. The Vaste Body of the Heavens is the work of God page 35 The Ayr in which we move and breath is Gods creature ibid. God so orders all things as they may best serve for Use p. 37 God can put Beauty and Excellency on the basest things p. 38 Verse 7. God performs all things according to that which he hath decreed Page 39 Where God doth provide the Means yet it is he that must perform the work by them p. 40 The Clouds and Rain are Gods Works and are raised up onely by his Power p. 41 Verse 8. The Glorious Frame of the Heavens was raised by the Word of God p. 42 Whatsoever God hath Settled shall continue for ever c. ibid. Verse 9. It is the Will of God that all Creatures shall depart from their own Private for a Common good p. 44 All Creatures in the world obey the voyce of God p. 45 It is only Gods Powerful Restraint of the Seas and Waters that makes the Earth habitable for Man and Beast p. 46 The huge and vaste Seas are the Creatures of God c. ibid. Verse 10. The goodnesse of every Creature of God ought to considered in Particular p. 48 Verse 12. God will have nothing barren and anprofitable Page 50 The Herbs and Plants of the Earth are Gods Creatures p. 52 The substance of all Trees and plants is from the Earth ibid. God can draw Life out of Death it self p. 53 God provides for all his Creatures that they may not wholly perish ibid. Fruits ought to Resemble the Nature of the Stock of which they come p. 54 Verse 14. The Sun Moon and Stars are no gods but creatures p. 57 When God hath prepared Means he doth ordinarily perform all things by Means p. 58 The Places and Uses of all Creatures are assigned unto them by God himself ib. All sorts of Creatures are ordained by God for Use and Service p. 60 Distinction between the Day and the Night is an Ordinance established by God ib. It is not unlawful by the Stars and Planets to guesse at some Events that follow p. 61 All the Affaires of Men are ordered and directed by God himself p. 62 Verse 15. The Excellencies of the Creatures are not of themselves but are bestowed on them by Him that made them p. 63 Where God provides Ordinary Means he takes away those which are Extraordinary p. 64 The Light which God bestowes upon the Creature he gives for the use of others as well as for those that Receive it p. 65 No distance can hinder us of the effects of Gods care and providence over us for good p. 66 Although God be pleased to make use of Means yet he binds not himself to work all by means p. 67 Verse 16. We may take notice of any Eminency of the Creature to lead us to the Admiration of the Super-eminent Perfection of the Creator p. 69 God useth to proportion the Abilities of his Creatures ibid. Men must make use of Light to direct them in their Employments p. 70 Though all the Creatures be not furnished alike yet none of them wants that which is competent for their use p. 71 All Creatures are Perfect in their Kinds p. 72 Those of weak Abilities may be useful for some kind of Employment p. 73 God takes care for the Government of the Night as well as the Day ibid. Verse 20. Gods Works are carried on towards Perfection p. 76 God leaves nothing Empty that he hath made p. 77 God works all things but of all things p. 78 God disposeth all Creatures in such places as are most agreeable to them p. 79 Breath and Life are the gifts of God ibid. The variety of Gods Works are Infinite p. 80 The Motion and Being of every Creature is ordered by the Will and Decree of God p. 81 Verse 21. The Eminency of any Creature ought to be observed c. p. 82 Many other Creatures go beyond Man in outward things p. 83 God furnisheth every Creature with Parts and Abilities ibid. God can out of the same Masse draw out infinite variety of several shapes and natures p. 84 God Respects the Meanest of the Works that he hath made ibid. The meanest of the Creatures that God hath made are good p. 85 Verse 22. Fruitfulnesse is a gift bestowed only by God himself p. 86 Fruitfulnesse in the Creatures is a special Blessing of God p. 87 The Blessing of Propagation is from God alone p. 88 Nothing so Vaste or Wide but God can Furnish or Fill at his Pleasure ibid. Verse 24. Man and Beasts are of near Alliance p. 90 Beasts are wholly of the Earth p. 91 All the Beasts on Earth are Gods store p. 92 Verse 25. God brings to effect whatsoever he wills p. 92 Verse 26. Man is a singular and extraordinary Piece of work p. 96 God provides before-hand all things for mans supply p. 98 God is pleased to expresse himself unto us after the manner of men ibid. Eminent Works of God require of Men especial observation of them p. 99 Works of Moment and Importance ought to be undertaken with Advice and Counsel p. 100 God in all his wayes and works is guided by no Counsel but his Own ibid. Man hath no Maker but God Alone p. 101 Man in his first Creation was made by God after his Own Image ibid. Gods Image in Man is his greatest Glory p. 103 God hath Advanced man to have Dominion and Lordship over all his VVorks p. 104 Mans Dominion over the Creatures is no right belonging to
19. ANd God set them The Sun and Moon he means whereof he had spoken before as the words ensuing do evidently declare although it be more then probable that the Stars withall be included as giving some light unto the earth and as it were assisting the Moon in the Government of the Night In the Firmament VVhether he fixed them in several Orbs to be turned about with them as a nail in the wheel or placed them to abide and move therein of themselves as birds do in the Ayr and yet regularly by a proper motion of their own which he might as well give to every Planet as to the Orbe wherein it is supposed to be fixed it s not needful to be disputed at present This only is certain That where God set them there they continue to this day according to his Ordinance Psal 119.91 To give light upon the Earth All that God had decreed was accordingly performed in every particular Only in relating what was done Moses omits one of the uses to which these Lights were designed that they should be for signs as being a use of lesse moment then the rest but howsoever that use also must be conceived to be imployed as being decreed by God as we have seen though it be not here repeated The Observations which might be raised from hence have been handled already VERSE 20. L Let the waters bring forth The word here used in the Criginal can hardly be expressed in any other Language aâ—to the full force of it It implyes as much as to bring forth abundantly but how can the waters which have no life in themselves bring forth living Creatures These words then may be conceived to note not so much either the efficient cause by which the Fishes and Birds were brought forth which is Gods own Decree and VVord or the material cause of which their bodies were framed for neither is water the matter of fishes bodies nor the Aire of the birds though the temper of either of them do most resemble those Elements Onely by those words Let the waters bring forth is noted 1. the places where the fishes are produced 2. There may be implyed their waterish composition in which they much resemble that Element which is Predominant in them 3. There seems to be given to the waters a cherishing Power to nourish maintain them which seems to be far greater then that which the Earth hath to preserve beasts seeing the waters not only nourish the fishes as the Earth doth the Beasts but besides preserves their spawn and so becomes as it were the womb in which it is cherished till it be brought to perfection Nay some conceive that some fishes are bred of muddy waters themselves as Eels and some others although the most kinds of them come of spawn Moving Creatures Or Creeping as some render it Indeedhe word Sheretz signifies any thing that slides away swiftly either without distinction of their motion by steps as Birds fly in the Ayre Fishes swim in the Sea and VVorms and Serpents creep on the Earth or with so insensible a distinction of steps that it is not easily observed as VVeesels and Mise are reckoned amongst creeping Creatures Levit. 11.29 Because by reason of the shortnesse of their feet going so near the ground the motion of their feet is not so much observed as in other Creatures That hath life Or soul The word Nephesh in the Original comes from a word that signifies to Breath which is the first and last act of life Now that fishes too have a breathing life although not altogether after the manner of other living Creatures is not questioned The same word is taken meerly for breath Job 33.4 In this description of the Creation of Fishes and Birds Moses sets before us 1. The Decree and Command of God for their Creation and therein 1. The order in which they were created 2. The manner of their Creation in these words Let the waters bring forth 3. The kindes of the Creatures to be produced Fishes and Birds 4. The Places in which they were either bred or to abide the Waters and the Ayre 2. The Execution or performance of that which was decreed 3. The blessing of God upon the Creatures that were produced In the whole course of this history of the Creation we may take notice how Gods works still go on forwards towards a farther degree of perfection First there is Created the rude masse out of which all the Creatures were made Then the Heavens vast and Glorious Creatures but without Life Thirdly the Herbs and Plants that have life indeed but without motion Fourthly Creatures with Sense and motion but without Reason Lastly Man with a reasonable Soule Created after Gods own Image Out of this Order which the Lord observed in the Creation of all things we may 1. Observe Gods Works alwaies are carried on towards Perfection Observ 1 AS God carried on his Works in the Creation of all things so doth he in the Renovation of them by succesive Generation and propogation of the Creatures in their kinds In the Corn there is first the blade then the stemme after that the eare and then the ripe Corn. In men first a rude masse then a body perfected in all the parts of it after that a living soul exercising it self First in the life of a plant in the womb then of a beast in the infancy and at last of a reasonable Creature in the riper years Thus God dealt in ordering the State of his Church first he trained it up under the Pedagogie of the Law teaching it by figures and shaddowes of things to come and exercising it much in Outward Ceremonious observances Now the vail being removed it is taught by lively Oracles opening unto us at full the body of those things which were shaddowed out unto them under types and figures and exercised in more Spirituall duties Reason 1. Because the state of all things is imperfect at present and is therefore both capable of farther degrees of perfection and firt to be brought thereunto that God might have this honour ascribed unto him that his work is Perfect Deut. 32.4 2. That men by the several steps of the perfections of the Creatures which are found in one above another might at the length ascend up unto God in whom all perfections are to be found Let it both Quiet and Raise up the Spirits of Gods Servants when they look upon their present imperfections both in knowledge and every grace 1 Cor. 13.10 Seeing 1. God Himself hath undertaken the work of our Renovation who having all Perfections in himself can easily perfect what he hath begun in us 2. And will do it partly to make good his promise Phil. 1.6 partly to the end for which he hath ordained us that we might be without blemish Eph. 5.17 As well that the Excellency of his work in us might appear as also that we might by that means be fitted to enjoy an Holy and Everlasting Communion