had a beginning Reas. 1. Reas. 2. Psal. 107. Use 1. Love not the world being so movable Use 2. Arme against Atheisme As in some Objections answered Object 1. Answ. Object 2. Answ. Doctr. 2. T 〈…〉 had 〈◊〉 bâ—ginning Use 1. Use 2. See thy own weaâ—nesse 1 Cor. 2. 9. Quest. 1. The world began in the Spring Argum. 1. Answ. Argum. 2. Answ. Argum. 3. Answ. Argum. 4. Answ. Argum. 1. Argum. 2. Argum. 3. Argum. 4. Argum. 5. August in serm de natal Dom. Quest. 2. Use 1. Gods providence to be noted and admired Use 2. Truth of creation and redemption hereby demonstrated Use 3. All made for us and to be used for God Use 4. Note and admire Gods eternity Psal. 102. 25 26. 4. Derivation of the word signifying Heavens 1. 2. 3. 4. Diversity of its significations 1 2. 3. Foure things signified by Heavens 1 2 3. 4. Doctr. 1. Doctr. 2. Doctr. 3. Doctr. 4. Doctr. 5. Excellencie of heaven Reason 1. Reason 2. Reason 3. Reason 4. Reason 5. Reason 6. Object Answ. Use 1. To confute the otherwise minded Use 2. Admire the bounty of God to his chosen Use 3. Be ashamed of thy earthly mindednesse And prepare for heaven Use 4. Be thankfull for this good provision Use 5. Comfort in all afflictions Rom. 8. 18. 2 Cor. 4 17. Use 6. Against the Chiliasts Angels comprehended in the name Heavens 1. 2. 3. Points concerning them Of their names Doctr. 1. Angels had a beginning Reason 1. Reason 2. Objâ—ct 1. Ansir Object 2. Answ. Use 1. Use 2. Angels not to be worshipped Doctr. 2. Angels all created by God Use 1. Christ is Lord of the Angels Mat. 18. Use 2. Mal. 3. 1. Doctr. 3. Angels made in the beginning of the creation Use. Doctr. 4. Angels are first and best creatures Use. Excellencie of the Angels Doctr. 5. Angels made in heaven to inhabit heaven Reason 1. Reason 1. Reason 3. Use 1. Gods infinite power hereby demonstrated Use 2. Confutation of contrary errours Job 9. 7. 37. 12. Angels the chiefest of the creatures 1. 2. Use 1. The love of God to man hereby commended Use 2. And the love of Christ not taking the nature of Angels but mans Use 3. Love and reverence the Angels Use 4. Comfort hereby to the godly Angels are heavenly spirits 1. 2. 3. 4. 5. 6. Enchirid. ad Laur. cap. 18. 7. 1. They are spirits 2. Entire complete spirits 3. Heavenly spirits 4. 5. They are like to God 1. 2. 3. 6. 7. They are finite in nature Heb. 12. Of the assumed bodies of Angels How Angels are in a place The number of them very great Their motion wondrous quick Of the falâ— and standing of Angels Vse 1. Comfort by the ministery of Angels Vse 2. Confutation of contrary errors Gen. 1. 2. What the earth here is The names of it 1. 2. 3. Properties of it 1. 2. 3. What the Spirit moving is 〈◊〉 1 Ioh. 5. 7. 2. 1. Doctr. all creatures have being of God Vse 1. He is theâ— Lord of all Vse 2. All our right is from God 2. Doctr. The World is all mutable and appointed so to be Vse 1. Trust not in any earthly thing Vse 2. Thinke not changes in the World to come by chance Similitude of the Creation and Redemp tion Vse 1. Vse 2. All whom Christ saves renewed by the Spirit 4. Doctr. Vse Gen. 1. 2 Cor. 4. 6. What the Light was Of Gods saying lee light be 〈◊〉 3. 4. 1. Quest. Ans. 2. Quest. Ans. 3. Quest. Ans. 4. Quest. Ans. 1. Doctr. Three Persons in the Godhead Vse 2. Doctr. All things possible to God Vse 3. Doctr. God wonderfull in wisedome and providence Vse 4. Doctr. Prerogatives of the first day 1. 2. 3. 4. 5. Verse 6 7 8. Of the things now created The skie meant by the firmament Reas. 1. 2. 3. 4. 5. 6. 7. How a day without the Sun Doctr. 1. All created wisely orderly Vse Doctr. 2. Vse Verse 9. Of Water and Earth distinct elements 1. 2. Of the name of the Earth And of the Sea 1. 2. Of herbes plants and trees Doctr. 1. All earthly things nothing to God Vse Doctr. 2. Wee strangers here in a pilgrimage Vse 1. Vse 2. Doctr. 3. God ruleth the most tumultuous creatures 1. 2. Vse Verse 14. Of these lights that they are substantial bodies Quest. The place of them Answ. 1. Arsw. 2. The use of them 2. 2. 3. Of the Sun Of the Moone Doctr. 〈◊〉 No instruments used in the creation Vse Doctr. 2. Great wisedome of God in the Creation Vse Doctr. 3. 1 Pet. 1. 4. Vse Jon. 4. Verse 20. God do 〈…〉 all on good advice Doctr. Vse 1. Bee followers of God as deare children Vse 〈◊〉 How to view the crea◠〈◊〉 Rom 〈◊〉 12. Of fishes Their two notable properties 1. 2. Creation of mankind male female 1. 2. 3. 4. 5. 6. Of the consultation in making man Who consults With whom It was for 3. reasons 1. 2. 3. Doctr. 1. Man the chiefest of creatures Doctr. 2. Doctr. 3. Of the name Adam used two wayes 〈◊〉 〈◊〉 Doctr. Woman as capable of grace and glory 〈◊〉 man Object Answ. Vse 1. Vse 2. Doctor Man was made by God alone Vse 1. Vse 2. Danger of them that wrong man Vse 3. The sin of idolaters Doctr. 1. Mans body being of dust was wondrously made Vse 1. Doctr. 2. Man at best a dusty substance Object Answ. 1. 2. Vse 〈◊〉 For humility and thankfulnesse Vse 2. Against Pelagians and Papists The creation of mans soule Opinions 1. 2. 3. 4. Doctrine No supernaturall gifts in the soule of Adam Reason Vse 1. Our estate better by regeneration then by creation Vse 2. No Apostasie of Saints All good and Adam good yet not to bee alone how Doctr. 1 In Christ a better thing intended then the creation Vse 1. Vse 2. Vse 3. Doctr. 2. Vse More gained in Christ then lost in Adam Doctrine Woman not made to bee a servant Vse 1. Vse 2. Vse 3. Of giving names to the creatures Doctrine Adam perfect in natural knowledge Vse The best naturall knowledge cannot uphold Doctr. None but Woman a meet companion for Man Vse 1. Vse 2. Of the rib where of Woman was made Of Adams deep sleep Doctr. 1. Out of Christ dying the Church is raised Vse 1. Vse 2. 3. 4. Doctr. 2. Vse Doctr. 3. Doctr. 4. Doctr. 5. Wives are continuall companions of our lives Vse 1. Gal. 6. 16. Vse 2. 3. Consequents 1. 2. 3. 1. Of Gods bringing Eve to Adam Doctr. 1. Marriage the ordinance of God Reas. 1. Vse 1. Vse 2. Vse 3. Vse 4. Doctr. 2. Marriage is of one Man with one Woman Mal. 2. 15. Vse 2. 〈◊〉 Doctrine Marriage must bee free and voluntary Reas. Vse A reproofe to many 2. Doctrine What guides must lead to marriage Vse 3. Doctr. 1. Vse 1. Vse 2. Doctr. 2. Similitude of manners the best ground of love Vse 1. A rule for â—husing Vse 2. 3. Consequent
not encouraged me to this bold attempt Although I have in this Treatise propounded and assayed to proove out of the Text and other places of holy Scripture such a ground of the weekly Sabbath as the learned in their writings have not heretofore observed Yet because the end use and scope of this discovery is most pious and godly and it tends altogether to heape more honour on Christ to advance Redemption above Creation grace above nature the state of Regeneration above the state of Innocency and to shew a necessity of the change of the Sabbath from the seventh and last to the first day of the week after Christs performing and finishing of that great work of our Redemption in his resurrection for which he was promised on the seventh day next after the ending of the Creation I hope it will give no offence nor receive censure of novelty but rather find grace and acceptation in the eyes of your noble persons That great God who hath as I beleeve and here professe magnified his holy weekly Sabbath by grounding it in the first institution on Christ promised and hath made it more honourable by removing and carrying it along together with Christ the Redeemer from the day of the promise to the day of the full performance of the great work of Redemption magnifie your Honours and make your persons still more and more honourable by noble Acts undertaken and performed for the honour of his holy name the advancement of true Religion and the peace and prosperity of this Church and Kingdome under our most gracious Soveraigne Lord and King To whom next under God and the Lord Jesus Christ I most humbly devote my self and vow to remain ever a most loyall subject and next under him to your Honours A most dutifull servant and daily suppliant to God for your everlasting blessednesse GEO. WALKER OF The externall VVorks of GOD in generall PSALM 135. 6. Whatsoever the Lord pleased that did he in Heaven and in Earth in the sea and all deepe places THE externall outward workes of God which follow in the next pla 〈…〉 after his internall workes are indeed nothing but his actuall execution of his eternall counsell purpose and decree For the unfolding of which workes in generall and laying open of the nature use and severall kindes of them I have made choise of this Text. From the wordes and circumstances whereof we may easily gather all points of instruction necessary to be knowne concerning the generall nature use and kindes of them First here the words of the Psalmist shew that he speakes of Gods outward workes because he limits them to places and times to Heaven Earth Sea and all deep places Secondly he speakes of them all in generall none excepted so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies all in generall whatsoever doth plainly shew and also the perfect enumeration of all places which are in the world and wherin any outward sensible and visible work can be done to wit the Heaven the Earth the Seas and all deepe places Thirdly he sheweth that God is the author of these works as he is Jehovah that one eternall God in whom there are three persons Father Son and Holy Ghost for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah the Lord doth or hath done Fourthly he sheweth that the Lord doth all these workes of himselfe according to his owne will and pleasure and none of them all by compulsion unwittingly and unwillingly but even as hee pleased and after the counsell of his will and pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever the Lord pleased Fifthly he intimates that all these workes of God come necessarily infallibly inevitably and irresistably to passe and that none of them all can faile which God hath beene pleased to doe but so come to passe as he pleaseth in every respect even in the same time and place This hee intimates in that he saith every thing whatsoever the Lord pleased he hath done Sixtly he sheweth that these outward workes tend to make God knowne and are of use to bring us to the knowledge of the true God and in and by them God is knowne aright and his greatnesse also This is manifest by the dependance of this ver on the former For having said I know that the Lord is great and that our Lord is above all gods he brings in this text as an argument and proofe saying Whatsoever the Lord pleased that he hath done which is in effect all one as if he had said I know this by his doing of all his outward works for whatsoever the Lord pleased that he hath done Seventhly and lastly he shewes the severall kinds of Gods outward workes that they are not only creation but also actuall providence which concludes in it the government of the world the fall of man and the restauration of man-kind by the redemption of the world Workes of creation he expresseth vers 7. and workes of his actuall providence as ordering governing and saving of his people by Christ which was signified in the deliverance from Egypt he reckons up in the rest of the Psalme both before and after my text So then it is manifest that this text considered with the circumstances thereof serves abundantly for the opening of the nature use and kind of Gods outward works In the unfolding whereof â—irst let us note the order coherence and scope of it Secondly let us take a view of the wordes and sift out the true sence of them Thirdly let us observe out of them by way of doctrine a perfect description of Gods outward workes in generall and lastly apply for some use the doctrine to our selves The order and coherence is this First the Prophet in the 3. first verses exhorts all to praise the Lord and to laud his name more specially the Lords servants who are continuall professors in his Church Secondly in the 3 4 5. verses he gives some reasons drawne from the Attributes of God and the consideration of his nature to wit because the Lord is good and his name pleasant and because of his owne free grace he hath chosen Israel that is his elect and faithfull Church to be his owne peculiar people and because the Lord is great and is a God above all gods In testifying and affirming the Lords goodnesse and being above all gods he brings for proofe his owne knowledge and experience I know saith he that the Lord is great vers 5. Thirdly he doth proove God to be such a one even so good gracious and great by his outward workes and sheweth that by them he knowes God to be so â—or he saith here in this text Whatsoever the Lord pleased that he hath done in Heaven and in earth in the Sea and all deepe places So that it is plaine by the order dependence and scope of the text That here David extolls Gods outward workes in generall as things proceeding from his owne good pleasure and serving to proove him to
third dayes worke that is the creation of grasse herbes plants and trees Where note onely these two things First what were these things created Secondly how they were created and brought into being The first is grasse or greene herbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is that which of it selfe springs up without setting or sowing The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herbe bearing seed that is all herbes which are set or sowne and increase by mans industry The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is trees and plants which are of a woodie substance which beare fruit and have their seed which turns to fruit in themselves they are not multiplied onely by sowing of seed but live all the year and many yeares without sowing and multiply by rootes slips graffes and the like These were the things which God is here said by his creating Word and power to bring out of the earth every one perfect in their kind Secondly for the manner of creating them they were not created immediatly of nothing nor of any other element besides the earth and then put into the earth there to grow But God by his powerfull Word without any help of mans tillage Raine or Sun did make them immediatly out of the earth and every one perfect in their kind grasse and heroes with flowers and seeds and trees with large bodies branches leaves and fruits growing up suddenly as it were in a moment by Gods Word and power And thus much I gather not onely from the words of the text which run thus God said Let the Earth bring forth grasse herbes and trees but also from the words Chap. 2. 5 6. where it is said that God formed every plant when yet it was not in the Earth and every herb when as yet it grew not up that is before they had any seed or roote hidden or sowne in the earth from whence they might spring and grow up and also without help of raine or dew or any culture or tillage Now all these things being thus formed by the word of God were approved by God for good and perfect in their kind And so the evening that is the time of darknesse over the earth while the waters covered it and before the drie land appeared above the waters which was about twelve houres a nights space and the morning that is the time of light after the drie land appeared and the light of the firie heavens shined upon it through the aire which as yet was most pure and cleare without clouds mists or vapours which time of light was other twelve houres made up a third day Thus we see that in the three first daies before the creation of the Sun Moon and Starres the night was a time of darknes and the day a time of light in all that part of the World where night and day are said to have been and in respect of which part of the World they are called evening and morning as for example After that the light the firie heavens were created and made out of the rude masse full of darknesse there was no more night or darknesse but all light in the heavens ever since for they are a day and light to themselves and that which is night and day with us is all alike with them even cleare day light So likewise after the creation of the light all was darknesse in the rest of the rude masse which was not yet formed and the time that it lay in darknesse before the airy heaven was perfectly purified and made is called the evening or night but after that the firmament that is the spacious element of the aire was created and brought into perfect being and puritie it received into it the light of the firie heavens which shined through it and the time of that shining into the aire is called the morning or day light and this day light shines still in the highest region of the aire above the ascent of the clouds and there is no more night of darknesse in that region but as cleare light as that of the second and third day onely in the rest of the rude masse there did remaine darknesse untill God created out of it at once the two lowest elements the waters and the earth and the time while the waters covered the earth and kept the light of heaven from it is called the evening or night of the third day but when the drie land and the hils and mountaines of the earth were raised up above the waters and the great vast hollow valley which is the place of the Sea and receptacle of the waters was made in it then the light of the heavens did shine through the aire unto the upper face of the earth and of the waters and so continued untill the herbes plants and trees were made no clouds or mists or vapours made the lower region of the aire darke and this was the time of morning or day light on earth the third day Thus much for the opening of the third dayes work of creation and how the times of light and darknesse that is the evening and morning did make up the third day From this dayes work and from the things created and the manner of creation divers things may bee observed for our instruction First wee see that the two lowest elements Earth and Sea though they appeare to bee great and huge vast things yet to God working by his eternall Word the making and separating of them was but a peece of a dayes work and all the grasse herbes plants and trees which are innumerable and full of all admirable variety they were but another peece of a dayes worke they were not onely made and brought into being but also to their perfect growth full of flowers seed and fruite in a little time as it were in a moment Hence we may learne that all this World here below wherein the sonnes of men live together with all creatures which seâ—ve for their use it is as nothing in the hand of God and of small moment All the herbes plants and trees which Solomon with all his wisedome could scarcely come to know were with the Earth Sea and all Waters made perfect in one day This is that which the Lord proclaimes by the Prophet Isa. 40. 15 17. where it is said that all nations are as a drop of a bucket and are counted as the small dust of the balance before him All nations are before him as nothing and they are counted to him lesse then nothing and vanity Which Doctrine serves to admonish us to despise all earthly riches and possessions in comparison of God who is the portion of the godly and faithfull also it serves to confound and put to shame all proud carnall worldlings who glory and boast in a little nothing and to make glad and fill with joy Gods people who have a true right and interest in God by their spirituall union and communion which they have with Christ by one
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
in things which they command contrary to Gods commandements Yea they must remember that they are Gods creatures and handi-worke and ought to employ all their power and authority to the honour of God If otherwise they abuse the talents which God hath lent them let them know that God will one day call them to a reckoning and give them the reward of evill unfaithfull and unprofitable servants even eternall destruction and torment in Hell where shall be howling and wayling and gnashing of teeth Secondly this serves to shew that whosoever offers wrong and injury to any of mankind by cutting mangling or any way defacing their 〈…〉 age and deforming their bodies by afflicting or some way corrupting their soules or by taking away their lives and naturall being without speciall warrant and cōmmandement from God they are notoriously injurious to God himselfe they scorne despise mis-use and deface Gods Workmanship they provoke God to wrath and jealousie and hee surely will bee avenged on such doings And here wee have matter as of dread and terrour to all cruell Tyrants and unmercifull men so of hope and comfort to all who suffer injury and wrong at their hands As the first sort have just cause to feare and tremble so often as they thinke on God the avenger of such wrong so the other have cause to hope that God will not wholy forsake them being the worke of his owne hands nor leave them to the will and lust of the wicked his enemies but will in his good time save them and send them deliverance Thirdly this discovers the abomination and filthinesse of all Idolaters who being the workmanship of God the Lord and wise creator of all things doe most basely bow downe to images and altars and debase themselves to worship humane inventions and the worke of mens hands which are dumbe Idols of wood and stone and lying vanities It is just with God to cast out and expose all such people to ignominy shame and confusion in this world and in the world to come into that place of darknesse where the Divell and all such as forsake God and rebell against the light which from the creation shines to them shall be punished with everlasting destruction from the face and presence of God and from the glory of his power Secondly in that God is here said to forme man of the dust of the ground not of clay well tempered and wrought but of dust which of it selfe is most unfit to be compacted and made into a stedfast shape and which is counted so base and so light that every blast of wind drives it away and in Scripture the basest things are resembled to it Hence wee may learne two things First that God in the creation even of mans body shewed his infinite power and wisedome in bringing dust of the earth which is the basest thing of all into the forme and shape of mans body which is the most excellent of all visible bodies and a fit house and temple not onely of a reasonable living soule but also of Gods holy spirit as other Scriptures plainly affirme This point appeares so plainly in the Text that I need not spend time in further confirmation of it the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formed here first used implies an excellent forme and the upright face of man Here therefore I will adde for illustration sake the words of David which are very pertinent to this purpose Psal. 139. 14 15 16. where speaking of Gods forming and fashioning him in the wombe of the living substance even the seed blood and flesh of his parents saith he I will prayse thee for I am fearefully and wonderfully made Marvelous are thy workes and that my soule knoweth right well My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the earth Thine eyes did see my substance yet being imperfect and in thy booke were all my members written which in continuance were fashioned when as yet there was none of them Here we see with what feare admiration and astonishment David considers mans frame and the curious workmanship of his body when God forms it in the mothers womb by lively instruments and of a lively matter and substance How much more may we conclude that Gods creating of Adams body which was the most curious naturall body that ever was made is most admirable and deserves more reverence feare and astonishment at our hands being made without instruments out of the basest matter and substance even dust of the earth Surely in this God shewed wisedome and power beyond all admiration The Vse of this doctrine is to stirre us up so often as we thinke of our creation in Adam to laud and praise Gods wisedome and power to feare and reverence God and to admire his curious workmanship And although the matter of which God framed mans body was the basest of all even dust of the ground yet let us not thinke ever a whit more meanly of our creation but so much more admire Gods workmanship in our bodies For to make a curious worke in gold silver or of some beautifull precious and plyable mettall is not rare nor so excellent but to frame of the basest matter the dust of the ground the chiefest worke and even the Master-piece of all works in the visible world that is the body of Adam in the state of innocency this is worthy of all admiration and is a just motive and provocation to stirre us up to praise and to extoll with admiration the wisedome and power of God especially if wee consider the most excellent forme of mans body and upright stature together with the head comely face hands and other members every way fitted and composed to bee instruments of a reasonable soule and to rule and keepe in order and subjection all living creatures Secondly in that the dust of the ground the basest part of the earth is the matter out of which mans body the beautifull Palace and Temple of his Soul was formed in the excellent state of innocency Hence wee learne that man is by nature and in his best naturall being given to him in the creation but a dusty earthy substance in respect of his body and in respect of his Soul an inhabitant of an house of clay the foundation whereof is in the dust But some perhaps will object against the collection of this Doctrine from the base and fraile matter of which mans body was formed and will thus argue That the state and condition of creatures is not to bee esteemed by the matter of which they were made but by the forme and being which God gave to them as for example the Angels together with the highest heaven were created immediatly of nothing as well as the rude unformed masse which is called earth and yet they are most glorious spirits and the rude masse is not to bee compared to them Yea man was created
againe it may seeme strange that Adam should need an helpe in the state of innocency for helpe is required when a man is in need and wants necessaries for avoiding evill or gaining some good which Adam being created in Gods image and having all the World at will seemed not to want But to this I answere that by an helpe here wee are to understand not an helpe to resist any evill or to gaine some naturall good which hee wanted but an helpe for obtaining an higher and more blessed estate even the supernaturall and heavenly estate of grace and glory in Christ the seed of the Women Whence wee may learne That the Woman was created not to bee a servant to man to serve his naturall necessity for hee needed no such helpe or service in that estate being made good and perfect with naturall perfection but to bee an helpe and furtherance to heavenly happinesse and in things which tend thereunto And albeit the Woman by being first in the transgression and a meanes of mans fall is made in her desire subject to man and to his rule and dominion over her yet by Christ the promised seed of the Woman shee is restored to her first honourable estate to bee an helpe to man in heavenly things and a meanes to winne man and to bring him to God in Christ by her chast and holy conversation and by shewing a lively example of piety and of the true feare of God and giving due reverence to her husband as Saint Peter testifieth 1 Pet. 1. 23. This Doctrine is of good use First to teach men how to use and esteeeme their Wives and wherein especially to seeke their helpe even in heavenly things and in earthly and temporall so farre as they serve to further them in spirituall If men could bee brought to understand and beleeve this they would bee carefull to marrie in the Lord and to match themselves with Wives of the true religion godly and vertuous well approved for piety faith and knowledge and truly fearing God Secondly to direct Women how they ought to frame beare and behave themselves towards their husbands and wherein they ought to strive study and endeavour to bee helps to them even in the way to heaven Let the daughters of the cursed Idolatrous Canaanites beare this just brand that like Iezabel they are snares and stirre up their husbands to wickednesse and to Idolatry and cruelty To reprove Men and Women who onely or chiefely seeke fleshly carnall and worldly helpe content profit and pleasure one from another and in their mutuall society and conjugall communion and so quite swerve and stray from the rule of this Doctrine where wee have much matter of reproofe ministred to us both of men who take Wives according to their lust and greedy desire of wealth and riches not for religion and the feare of God or who make drudges and slaves of their Wives whom God made to bee helps meet for them and also of Women who give themselves to bee no helps to their husbands except it bee for the World no furtherers at all but rather pul-backs and hinderers in the way to heaven and in heavenly and spirituall things The second thing in the preparation to the Womans creation is Gods setting of Adam a worke to view all living creatures and to employ his reason and wisedome in giving names to them Where wee are to note and observe First that here is no mention made of the living creatures in the Sea but onely of those which God formed out of the ground that is beasts and cattell and fowles of the aire all which were ready at hand and God might quickly present and make to passe before Adam all kinds of them that hee might view and name them Secondly wee here may observe the intent and purpose of God in bringing them to Adam to wit the exercise and triall of Adams naturall reason wisedome and knowledge which were made manifest by his giving to every kind fit names which God approved and confirmed Thirdly the manifestation of Adams wisedome and Gods confirming of his judgement which hee shewed in naming every kind of earthly creature with a name agreeable to the nature of it For whatsoever Adam called every living creature that was the name of it that is that name was ratified by God Yea also because there was no use of names whereby the creatures might bee knowne to any other or revealed there being as yet no man besides Adam himselfe nor the Woman yet made to whom hee might shew them by their names I am induced to thinke that Adam gave such a fit and proper name agreeable to the nature and qualities of every creature that the creature being called by that name would come to Adam whensoever hee called upon it such was the obedience of the creatures to Man and such was mans wisedome to rule them and so excellent was his knowledge of their severall natures and qualities From which observations thus opened wee may learne That in the state of innocency in the first creation man had perfect naturall knowledge of all naturall things arising and springing immediatly from his naturall soule and the powers and faculties thereof which were naturall principles created in him he had no need to bee taught by any instructor in any art or knowledge fit for his state and condition nor to learne by experience as now we doe since the fall Now seeing Adam was thus perfect in naturall knowledge of all things which concerned his naturall state and condition and yet was seduced by the woman the serpent This serves to teach us that no naturall knowledge gifts and abilities can uphold and sustaine a man against spirituall enemies and temptations that power is proper to supernaturall grace neither can naturall reason dive into the depth of heavenly and supernaturall things If naturall wit and reason could have conceived the spirituall meaning of the tree of life and of the tree of knowledge of good and evill surely Adam would first have eaten of the tree of life and not by any meanes have beene tempted and drawn to eat of the tree of knowledge of good and evill For he who was created good could in no case wittingly have neglected the tree of life and desired the other upon any false suggestion Wherefore let us not build upon nature but wholly upon grace in things which concerne eternall life and heavenly happinesse He that followeth naturall reason for his guide in the way to heaven may easily bee carried aside and fall into the crooked wayes of errour which lead unto hell and speedily fall into the pit of destruction The third thing to be noted in the preparation to the womans creation is the inequalitie which Adam found in all the creatures to be his mates and companions and their unfitnesse for his conversation to be an helpe meet for him this is in these words but for Adam there was not found
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
it is a fit subiect for a reasonable Soule and the principall parts of it fit instruments for the severall faculties of the Soule whereby to performe their many and severall workes and operations the wisedome power and goodnesse of God did shine forth of mans body more then in all visible creatures and the Image of God appeared in it Mans eyes sight and all outward senses did represent Gods omniscience and knowledge of all things his hands did shew and represent Gods power to do and worke whatsoever he will his armes did represent Gods strength and power to save his People and to destroy his enemies The beauty comelinesse naturall majesty which appeared in mans body upright stature by which he did overlooke all creatures as one most fit to rule them did shew forth and represent the glory and majestie of God and his Lordship dominion providence and power by which he governs all things In a word though mans body was mutable in the Creation and state of innocency and might fall from that state yet so long as man did continue in that state and did not sin he had that lively vigour perfect temper of body which did free him from death and all evills which tend to hurt and destruction which also was able to uphold him in life and strength for ever if sin had not entred and so in some sort he was immortall and impassible not subject to death or any passion and suffering of hurt and evill in his body and so there was in his body some likenesse of Gods immortalitie For proofe of this wee have good arguments in Scripture First God himself sheweth that murther and shedding of mans bloud is a defacing of his Image in which he created man and for that cause he threatens revenge of murther and of violence offered to Mans bloud Gen. 9. 5 6. Now murther and shedding of mans bloud â—s a defacing of mans body therefore the body also is a secondarie Image of God Secondly the Scriptures which set forth Gods attributes and workings by severall parts of mans body as his omniscience and providence by Eyes Psal. 33. 18. 2. Cron. 16. 9. his activity and working by Hands as Exod. 15. 16. Psal. 44. 3. Isa. 51. 9. his love and mercy by Bowells as Isa. 63. 15. Jer. 31. 20. his punishing and revenging Iustice by breath of mouth and nostrills Psal. 38. 15. and Isa. 11. 4. his secret thoughts counsells and purposes by Heart Psal. 33. 11. his utterance of his mind and will by Mouth Jer. 9. 12. these Metaphors do shew that the body of man and chiefe parts of it have some similitude of Gods attributes and workes and so mans body is secondarily the Image and likenesse of God Thirdly the Scriptures shew that death is the wages of Sin and all mortality and subjection to evills and passions which tend to hurt and corruption came in by mans disobedience and fall as appears Rom. 5. 12. and 6. 23. and by Gods commination Gen. 2. 19. But in the Creation and state of innocencie man had in him no Sin nor any inclination of himself to any evill or Sin therefore he was after a sort â—mmortall and incorruptible in his body and had even in it a similitude of Gods immortality Fourthly the body was in all things conformable to the Soule fit and ready in all things to follow the motions of the Soule to be directed and moved by the upright reason will and affections and to doe all workes unto which they move it and therefore as the Soule was made in the primary Image and likenesse so the body in the secondary Image and likenesse of God Lastly to conclude this doctrine of Gods Image in which man was created wee may not unfitly affirme and with good reason hold that though man in the state of innocency before the promise of Christ had no Supernaturall gifts nor any part of the Spirituall Image of the second Adam but was onely a perfect naturall man and not immediatly proximâ potentiâ capable of supernaturall grace nor of the Divine nature yet because his nature and whole frame was such as had a possibility or remote power to be made partaker of the Holy Ghost united to God in Christ and made pattaker of the Divine nature and a new creature or new man framed after God therefore he in this respect may be said to be Created in the Image of God that is in such a forme and of such a nature as had a possibility to become like unto Christ and a new creature made in the Spirituall Image of God Now this Doctrine of Gods Image briefly and compendiously proved in all parts is of excellent use First this discovers the infinite riches of the bounty of God passing all bounds and declares his goodnesse to be like a great deep which can never be sounded in that he hath overcome all our evill and malice towards him with his great goodnesse to us and and when wee had forfeited our being and his Image in which he created us good and perfect with all naturall perfections and did justly deserve to degenerate and be turned into the Image of the Divell and to become in the likenesse of his malice and and misery he out of his owne meere mercy and free grace and bounty did give his Sonne and the Sonne did freely undertake to humble himself to become a second Adam made in a better Image even an heavenly and spirituall that he might not onely suspend the execution of Gods just sentence upon mankind and procure to the first Adam and all his posterity the continuance of their naturall being for a time and of some reliques of the Image which they had wholly forfeited but also might renue a great number chosen out of mankind and restore them to a better even an heavenly Image by transforming and changing them into his spirituall and supernaturall Image and making them conformable to it and partakers of the Divine nature by the mysticail dwelling and powerfull operation of his spirit in them Here is that which may dazle the eyes of men and the sight of Angells when they looke into it and which may astonish all hearts of men and confound all humane reason when they thinke of it and heare it preached That God infinitely just and holy to hate and punish Sin should by our evill and Sin committed against him and his just will and Law take occasion to be more good and to shew greater goodnesse to us and when wee deserved to have no being but in Hell and eternall misery hath raised us up to the spirituall state of grace from which we cannot be hurled and cast downe by all the powers of darkenesse and by which wee shall ascend to the blessed state of Heavenly and Eternall glory Here is love surpassing all knowledge the depth whereof wee may admire and adore in silence but neither can our hearts conceive nor our tongues expresse the
Of the nakadnesse of Adam and Eve Doctr. 3. The creation perfect Vse 1. Acknowledge Gods bounty Vse 2. In Christ the glory of out bodies shall be restored Vse 3. Gen. 1. 28. The condition of our first Parents In five particulars 1. 2. 3. 4. 5. Of the blessing of fruitfulnesse What the word signifieth 1. 2. Bodily blessings of two soâ—â—s 1. 2. The earth how subdued by Adam 1. 2. 3. Doctr. 〈◊〉 Procreation of children a speciall blessing Vse 1. Vse 2. Syri 〈…〉 s. Doctr. 2. Marriage free for all men Vâ—â— 1. Vse 2. Against Popish virginity and vowes Ob. Answ. 3. Doct. Reas. 1. Reas. 2. Vse 1. Vse 2. Doctr. 4. The whole earth given to Man Vse 1. Of leading Colonies into other parts Vse 2. Against three sorts of men 1. 2. II. Dominion over all living creatures Requisites to it 1. 2. 3. 4. Degrees of it 1. 2. Dominion unlimited And limited Here meant Restored in Christ 1. 2. III. The food of man in the creation Doctr. 1. God the onely absolute Lord of all Vse 2. Vse 3. Doctr. 2. Vse 1. Vse 2. Doctr. 3. Vse IV. Mans habitation in the state of innocency Gen. 2. 8. 〈◊〉 2. 3. Eden what 4. 〈◊〉 The rivers in it 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 4. Opinion 1. Comment in Genes cap. 2. Opinion 2. Opinion 3. Opinion 4. Opinion 5. Opinion 6. Opinion 7. Opinion 8. Opinion 9. Opinion 10. Opinion 11. Opinion 12. Doctrine Best mens opinion is uncertaine Vse Of the tree of life and the tree of knowledge of good and evill Why the tree of life 1. 2. 3. 4. Of what life 1. 2. 3. How of the knowledge of good and evill Doctr. 1. Gods great bounty to man Vse Vse 2. Doctr. 2. No idlenesse allowed Vse Detest it therefore Doctr. 3. A contentfull estate in innocency 1. 2. Vse God no way the cause of mans sin Gen. 1 26. Opinion of the image and likenesse of God What the word mage signifies 〈◊〉 2. Zelem Two things in an image 1. 2. Demuth 1. 2. Image of God naturall and supernaturall Phil. 2. Differences betweene the image of the first and second Adam 1. 2. Rom. 8. 35. Ioh. 4. 14. and 14. 16. 2 Cor. 3. 18. Ioh. 4. 4. 2 Cor. 1. 22. 3. 4. 5. 6. 7. Images essentiall and accidentall 1. 2. Naturall And supernaturall 〈◊〉 1. Man made after Gods image how 1. 2. Particulars wherein the image of God stood Conformity of Adam to God In soule 1. In the substanâ—e o 〈…〉 t. 2. In the naturall faculties of it 1. 〈◊〉 Rom. 2. 2 Sam. 23. 〈◊〉 〈◊〉 In body 1. 2. Vse 1. Riches of Gods bountie to man 2. Vse Not to stick in received opinions as unerring Act. 5. Vse 3. Of confutation of erroneous opinions Vse 4. Excellency of man to be hence noted Object of providence What the word signifieth 1. 2. 3. Proofe that providence is Texts of Scripture which set forth Gods actuall providence Arg. 1. Arg. 2. Arg. 3. Vse Of confutation and â—eproofe Description of Gods actuall providence Parts 1. Enchirid. ad Laur. c. 95. 2. Branches in particular 1. 2. Rom. 3. 8. 3. Gods actuall providence is generall or speciall 1. Gods conservation of his creatures 1. By Succession 2. By mutation 2. Gods destroying of creatures Gods governing of his creatures 1. By motion And by direction of all motions 2 By cohibition Gods speciall providence Described Vse 1. Comfoâ— to the faithfull Who learne also to bee thankfull Vse 2. Terrour to the wicked