Spirit even the holy Ghost dwelling in him as the head and in them as members of the same mysticall body Secondly from the name of the earth we learne that this World is a race and pilgrimage and a place of travell and warfare and here is not the rest of man neither is here his abiding place This the Scriptures proclaime every where Iacob the Father of Israel who had the land of Canaan promised to him and his seed for an inheritance for ever hee counted his life as a pilgrimage on earth and saith in his old age Few and evill have my dayes been Gen. 47. 9. And David saith Psalme 119. 19. I am a stranger upon earth and Psalme 39. 12. I am a stranger and sojourner with thee as all my Fathers were Iob calls mans life a few dayes and full of trouble which fleet as a shadow and continueth not Iob 14. 1 2. Saint Paul cals it a restelesse race like that of men who runne for a prize 1 Cor. 9. 24. 26. and Heb. 12. 1. Wee are here like Noah's dove which being sent out of the Arke found no rest for the soale of her foote till shee returned thither againe Here wee have no continuing Citie Hebr. 13 14. neither is here our rest Mich. 2. 10. till our Soules returne to God who gave them wee shall alwayes be in a pilgrimage and never find quiet rest This Doctrine is of good use to keep and restraine us from dreaming of setled rest here on earth and from seeking to build our nests sure in the tops of earthly rocks for many generations and to stirre us up to put on resolution and courage to labour and travell and strive and run as men doe in a race and for masteries while wee live on earth For our life is short and fleeth away as a shadow and the art and divine skill of gaining heaven and getting the Crowne of glory doth require much studie sweating toile and industrie and wee cannot attaine to it but by hearing reading studying and meditating in Gods Word day and night Secondly it discovers worldlings to bee dreaming and doating fooles who put trust and confidence in things of this World and build great houses purchase lands and large revenues and think that their houses shall continue for ever The Prophet justly compareth such men to a dreamer who being hungrie doth dreame that hee eateth but when hee awaketh his soule is empty in his thirst he dreameth that he is drinking but when he awaketh hee is faint and his soule hath appetite Isa. 29. 8. This is the case of foolish and brutish worldings who see how the forme and fashion of the World passeth away and yet seeing will not see but still dreame of setled rest and dwelling on earth Thirdly though the Seas are such as the name signifieth which God gave to them that is troubelous and tumultuous and doe dreadfully rage and roar yet seeing God is above them as their Lord and Creatour and when hee made them such saw that they were good and usefull and profitable for man this teacheth that God ruleth over the most tumultuous creatures of the World and maketh the most outrageous roarers work for the good of his people First hee makes them serve to shew the power dread and terrour of him their creatour that all may feare and stand in awe of him for if the creatures be so dreadfull and terrible much more God the Creatour who gave them their being And as God makes them worke feare so also admiration in men so David sheweth Psalme 46. and Psalme 107. 24. Secondly hee makes them worke for the good of his people and for the safety of his Church by destroying and devouring their wicked enemies persecutors and oppressors as wee see in the red Sea drowning Pharaoh and his host and as wee have seene in the year 88. when the Sea wind and stromes scattered and devoured the Armado of our bloudy enemies who came enraged with furie and furnished with all weapons of cruelty and instruments of death to destroy our Land and the Church of God in it The consideration whereof serves to make us east our selves upon God in all times of trouble and to comfort our selves in him knowing that as hee is the Lord mighty above all and a terrour to the most terrible and hath in his hand power to save us from all troubles so hee is gracious and willing to save us And though hee sometimes suffers the swelling waves to rise and the tempestuous stormes and Seas to threaten and put us in feare and danger yet it is not in wrath but in wisedome because for the present hee sees them to bee good for us CHAP. IX The fourth dayes worke Of the lights substantiall bodies The place of them Their Vse For signes seasons dayes and yeares Of the Sun Moone and Starres No instruments used in the creation Note the great wisedome of God in the order of creation This World not made to bee the place of our immutable perfection Vses of each of these ANd God said Let there bee Lights in the firmament of the heaven to divide the day from the night and let them bee for signes and for seasons and for dayes and for yeares 15. And lot them bee for lights in the firmament of heaven to give light upon the Earth and it was so 16. And God made two great lights the greater light to rule the day and the lesse light to rule the night he made also the Starres 17. And God set them in the firmament of heaven to give light upon the Earth 18. And to rule over the day and the night and to divide the light from the darknesse and God saw that it was good 19. And the evening and the morning were the fourth day These words containe a briefe Historie of the fourth dayes worke in the creation in which wee may observe First Gods powerfull commanding the worke to bee done by his eternall Word in the 14. and 15. Verses Secondly his bringing of the worke to passe by that eternall Word in the 16 17 18. Verses Thirdly Gods approbation of the worke and so perfecting that day First wee see God still proceeds in the worke of creation by his powerfull Word and saith Let there be Lights The things which hee commands to bee done are two First that there shall bee lights in the firmament of heaven that is the Sun Moone and Starres which are the lights created out of the first element even that light which was made the first day that is the body of the visible firie heavens The second that they shall bee for speciall use 1. To divide the day from the night 2. To bee for signes seasons dayes and yeares 3. To bee for lights in the firmament of heaven to give light upon the Earth That these lights are not bare lights without a subject but bright shining substantiall bodies which have light
in themselves and send forth beames of light into other pure elements and cleare transparent bodies no man can deny for the Hebrew word here in my text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies lamps torches or other things which shine forth and give light and the words following Verse 16. shew plainely that these lights are the Sun Moone and Starres which rule the day and the night by the light which they give to the earth The greatest doubt here is about the place where God commanded them to bee to wit the firmament of heaven For if wee take the word firmament of heaven for the spacious region of the aire as wee have expounded it before Verse 6 7 8. then men will conceive that the Sun Moone and Starres have their place in the airie region and not in the firie region of the visible heavens which is a thing contrary to reason and experience and to the common judgement of all the learned and to the holy Scriptures For clearing of this doubt wee have two answers ready at hand either of which may satisfie The first that as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven signifies not onely the airy region wherein the fowles doe flie Verse 20. and above which there are waters in the clouds as appeares Verse 7. but also the highest heaven Verse 1. and the firie heavens which are called the starry heaven Gen. 15. 5. and the garnished heaven Iob 26. 13. and which are the heavens next unto the highest and in comparison of which the highest is called the heaven of heavens 1 Kings 8. 27. and the third heaven 2 Cor. 12. 2. So also the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated firmament and signifies a broad spreading or a thing which is broad spread and stretched out farre and wide may very well here in this place bee used to signifie the firie region of the starry heaven spread abroad farré more large and wide then the airy region and then this is the meaning that God commanded lights to bee and made lights and set them in the firie region or firmament which is above the airy firmament in which sense the word firmament is used Psalme 19. 1. and Dan. 12. 3. Secondly if any should not bee satisfied with this first answere which is cleare and sufficient but should still hold that the word firmament is here used to signifie the airy heaven as in the 7. and 20. Verses Then this may serve for a second answere that God commanded lights to be that is the Sun Moone and Starres to have a being and created them out of the firie heavens in which they have their place of being but hee gave them bright light for this end and purpose that they might shine through the region of the aire and might multiplie their beames in it and so bee therein for lights to the earth The words of the text in the originall doe not expressely affirme that God made them of the matter of the airy region the firmament or that hee there placed them but onely that he gave them to be lights and to shine through the aire upon the earth though the bodie substance of Sun Moone and Stars be set and placed in the starry heaven or firmament yet they are lights in the airy firmament and through it give light to the earth And this I prove by a demonstration gathered from the text it selfe For where the Sun and Moone and Starres are given to divide betweene day and night and to bee for seasons dayes and yeares and to rule over the day and over the night there God gave them to bee for lights This is most certaine and manifest for the Sun doth no other way rule the day nor the Moone the night but onely by their light by appearing one while not another in the severall hemisphaeres of heaven to the earth below Now they divide the day from the night and make difference of seasons dayes and yeares onely in the lowest heavens and in the earth for above in the starry heaven the Sun Moone and Starres doe shine all alike continually there is one perpetuall day of light and no night or darkenesse from the beginning to the end of the World It is the suns appearing to one side of the earth for a time once in 24. houres which makes the day and the absence and not appearing of it for the rest of the 24. houres to that side of the earth which makes the night there and both day and night make a civill day and seven such dayes a Week and four weekes a Moneth had 12 moneths a Year and the seasons of Summer Winter Spring and Autumne have place onely on earth and in the lowest airie heaven not in the starry heaven Therefore God gave them and set them to be lights that is to give light in the aire and to the earth And thus the doubt is fully cleared and the first thing opened to wit Gods commanding lights to bee in the firmament of heaven The second thing commanded is the use of those Lights The first use is to divide the day from the night that is the time of light from the time of darknesse For clearing or which point wee are to consider First what is here properly meant by day and night and how the lights divide them one from another Secondly how there could be a division betweene day and night before these Lights the Sun Moone and Starres were made First by day we are here to understand not the space of the Sun Moone and Starres compassing the earth which is the space of 24. houres for that day consists of an evening and a morning and comprehends in it one night and some call it a naturall and some a civill and some an astronomicall day but here by day wee are to understand the time while the Sun the greatest light shines and gives light upon the face of the earth And by night the time while the Moone and Starres doe onely appeare and give their dimme light upon the earth which some call an artificiall and civill day and night but others doe more properâ—â— call it a naturall day and a naturall night The day in this sense hath no night in it and the night in this sense is no part of the day but these two being the one the time of darknesse or dimme light the other the time of cleare light are so opposite that they cannot both bee at once in one and the same part of the World Now as the visible World consists of divers maine parts or elements and the motions of the Sun Moone and Starres are most variable among themselves so the day and night taken in this proper sense are most variable First the day as it is a time of light doth in respect of some parts of the World comprehend in it the whole time from the first creation of the Sun and of the starry
God created clouds and mists and vapours which ascending up into the middle region of the aire did make a time of darknesse and a night upon the face of the Earth and the Sea and this was the evening or night of the fourth day But when after twelve houres God had made the lights in the firmament the Sun Moone and Starres then came in the morning that is the time of light in which the Sun shining bright upon the earth made the fourth day and ever since that fourth day the division betweene the day and night is by means of the Sun Moone and Starres For all the while that the Sun appeares and shines upon the upper face of the earth that is the day-time in that place and while the Sun is absent and the light thereof is not seen and there is no light except of the Moone and the Starres that is the time of darknesse and of the night This is the first use of these lights expressed in my text even to divide betweene the day and betweene the night The second use for which God made these lights and appointed them is to bee for signes and for seasons and for dayes and for yeares First they are for signes to men both of things supernaturall that is to shew the glory the wisedome and the power of God and his admirable love to man in making such great and glorious shining lights for his use and also they are signes of things naturall as of faire foule and seasonable weather and such like for the Pleindes arising are signes of sweet showers which make the earth to spring Iob 38. 31. The dogge-Starre arising is a signe of scorching heat the Moone also by her change and full and middle quarters is a signe of high and low tydes and flowings of the Sea and the divers colours of it shew divers changes of weather Secondly they are for seasons For the Suns declining to the South line makes the shortest dayes to them who live Northward from the equinoctiall and the Autumne and Winter season but when it cometh back to the equinoctiall it makes the spring season and when it cometh to the northerne Tropick it brings in the hot Summer and declining againe to the equinoctiall it brings in Autumne and the harvest season Thirdly they serve for dayes and yeares For the motion of the Sun Moone and Starres round about the heavens in 24. houres maketh a day in the large sense that is a civill day And the appearance and shining of the Sun upon the face of the earth makes a day of light that is a naturall day and the setting and absence of the Sun make the night The motion of the Moone in her proper course thorough the twelve signes of the Zodiak from change to change and from full to full makes a moneth of foure weeks And the proper motion of the Sun thorough the same twelve signes makes a yeare of twelve distinct solary moneths And the Moone by her foure quarters makes four weeks every one of seven dayes And the concurrence of the Sun Moone and Starres returning to their severall places make set times for civill and Ecclesiasticall use as for feasts of Easter Pentecost and the like which are appointed by God and his Church to bee observed yearly for Gods honour and for remembrances of some great works of mercy performed by God and by Christ for mans deliverance and salvation The last and maine use of all is to give light upon Earth for by giving of light and shining in and thorough the aire they cause heat and moysture and drienesse and by their severall degrees aspects and reflexions of beames and light they yeeld their influence and cherish and worke upon things below they also make all things visible to men and other creatures and by their light wee come to see and discerne all things here visible without which sight and visibility no man can performe the works for which God created and placed him on earth And so much for opening the first maine thing in my text to wit Gods commanding lights to bee in the firmament of heaven for the speciall uses here named laid downe in the 14. and 15. Verses The second maine thing is his bringing of the worke to â—â—â—se by his powerfull Word and making it to bee in all respects according to his counsell will and word This is laid downe first summarily in the last clause of the 15. Verse in these words audit was so that is as God said and commanded so it was done presently Secondly it is more largely described in the next words Verse 16 17 18. And God made two great lights the greater to rule the day the lesse to rule the night hee made also the Starres And God set them in the firmament to give light upon the Earth and to divide light and darknesse First of whatsoever God sad Let it be it was made for the same use as here we read For as he said Let there be lights and let them be to divide the day from the night so he made lights and gave them in the firmament of heaven to divide day from night and to serve for the uses which hee appointed Secondly it is here said that God himselfe made those lights no Angels or others besides himselfe were commanded to make them nor had any hand in creating them Thirdly the lights which were before generally mentioned are here more specially and particularly rehearsed and expressed and the severall offices of them all Two of them are said to bee great lights one greater that is the Sun to rule the day the other lesser that is the Moone to have dominion in the night the rest of the lights are said to bee the Starres First for the Sun that is called the greatest light and that most truly and properly both for the body and substance of it and also for the brightnesse and aboundance of the light which is in it For the most skilfull Mathematicians have observed and demonstrated that the very body of the Sun doth exceed the whole earth in bignesse 166. times and our owne eyes are witnesses of the greatnesse of the light in it farre exceeding all bodily lights and dazling our weake sight Secondly the Moone is also called a great light though lesser then the Sun not for the bignesse of the bodie of it but because it is the lowest of all the Planets and nearest unto the earth and therefore appeares biggest of all next unto the Sun and gives to the earth a greater light then any of the Starres which are farre greater in substance and brighter in light For the most skilfull Mathematicians have found by their art that it is 39. times lesser then the earth and the least of all the Starres except Mercury which is the Planet next above it And those Starres which are said to bee of the first Magnitude are some of them observed to bee 18. times bigger then the
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
day or the first day I answere that Gods day which is most truly and properly so called is the time of light and in it their is no night or darknesse For God speakes of a naturall day distinct from the night but Moses speakes of a civill day which comprehends in it the space of 24. houres in which the Sun runnes round about the World with the heavens which day includes in it a day and a night and here observe that Gods day is all light and mans day is mixt of light and darknesse Thirdly it may asked whether the night or the day went before in the first day of the creation The Answer is that the night or time of darknesse was first and it is likely that darknesse did over-spread the face of the deep the space of a night that is 12. houres before God formed the light and setled the visible heavens in their place and that after the light was created it did shine forth for the space of 12. houres more before God went about to make the firmament which was the second dayes work and so the first day of the World was of the same length with all other civill or Astronomicall dayes that is 24 houres divided equally between light and darknesse The words of the text shew that darknesse overspread all the masse of the inferiour World for a time before the light was formed Also in naming the six dayes of the creation the evening that is the time of darknesse is rehearsed first before the morning which is the 〈◊〉 of light Also Gods people began their dayes of the weeke and of the yeare with the night and reckoned the Sabbath and other solemne dayes from evening to evening as appeares Levit. 23. 32. Fourthly it may bee asked how the firie or visible heavens could by their light make a day before the Sun was created seeing the light of the same heavens together with the light of the Moone and the Starres added thereto cannot make a day but it is night where the Sun is absent and the light of it not seene not withstanding the light of the heavens and of the Moone and Starres I answere that the light of the heavens without Sun Moone and Starres is sufficient to make a bright day in the place where they are and there it is alwayes day though by reason of the spacious regions of the aire and the great distance betweene them and the earth their light doth not shine to us to make a day of light without the beames of the Sun but it is dark night in that part of the earth where their light onely appeares Now in the first day before the firmament was made that is the region of the aire purged and refined out of the masse by the sinking and settling of the earthy and waterish matter towards the center there was no need of light further then the body of the heavens reached that is to the upper face of the rude masse not yet formed but remaining rude and full of darknesse And therefore so farre as the visible World was brought into forme they did give most clear day light and as all had before bin overspread with darknesse for the space of a night so all was now overspread with light for a dayes space and so the first day of the creation was one halfe all night and another halfe all day in all the visible World even in all parts thereof which were then created and brought into perfect forme and being From this text thus opened wee may observe divers points of instruction First we learne that as there are three Persons in that one God which created the World by his own infinite power so every Person is a creatour and God the Father by his eternall Word the Son did extend and shew forth his power to the framing of every creature and by his Spirit did give all forme and perfection to them As the word Elohim used in the first verse notes more Persons so here and in the verse before wee see the Persons distinguished and all three working in the framing of the World and all the creatures therein First God the Father is brought in creating Secondly by his Word that is not by a sound of the voice or a word uttered for there was then no aire to receive such a sound but by his eternall Word bringing things into being according to his eternall Counsell and decree Thirdly by his Spirit moving upon the face of the waters and cherishing the rude and common matter of the whole visible World yet void and unformed and preparing it for the receiving of the severall formes of all creatures in the severall parts of it Which point excellently confirmes our faith in the true Doctrine of the blessed Trinitie and confutes Sabellius Servetus the Socinians and Arminians who denied the eternall Deity of the Son and the holy Ghost and overthrowes their severall heresies and damnable errours Secondly wee hence learne that all things are possible to God he can as easily and quickly by his eternall Word and power bring greatest things to passe even bring light out of darknesse and the glorious pure spacious visible heavens out of the rude impure and confused masse which was without forme and void as a man of nimble tongue and ready speech can speake a word Which Doctrine other Scriptures doe aboundantly confirme which ascribe to God omnipotency and proclaime him to bee wonderfull in counsell and excellent in working and that nothing is too hard or wonderfull for him to doe as Genes 18. 14. Isa 28. 29. Iob 36. 5. and 42. 2. Which serves to stirre us up to feare admire and reverence God to seek his favour and protection above all things and to rest confidently on him for defence against all enemies and dangers when wee are reconciled to him and have him for our God and our portion Thirdly we may here observe that God is wonderful in wisedome and providence in that the first thing created in this visible World was light even the bright and shining heavens which as above all visible creatures they shew the glory and super-celestial excellency of God in their naturall frame and substance so also give bodily light to the eyes of all bodily living creatures which were to bee made to see and discerne the glorious beauty and admirable frame of his visible works for hereby it came to passe that none of gods visible perfect works of wisedome were for an houre smoothered in darknesse but were all manifest and Gods glory was clearly seene in them so soone as there was a seeing creature able to discerne them This sheweth that God hath done his part to reveale himselfe and man who takes not notice of God in his works to worship him aright is without all excuse And this should stirre us up to labour to see God and to discerne him in his works and to place all
our perfection and happinesse in the sight and knowledge of him Fourthly we may hence observe divers singular prerogatives of the first day which is now by the resurrection of Christ the Lords holy day and the Sabbath of all true Christians That by many speciall prerogatives God did in the creation foreshew his eternall counsell and purpose to make this day his holy day in the dayes of Christ and in the time of the Gospell under the Kingdome of grace 1. This is the first fruits of all time 2. In it was created the glorious frame of the heavens and the first light of the visible World 3. In this day God first shewed by his eternall Word the Son his eternall counsell and purpose and by his Word and Spirit began to bring his purposes to passe and produce things into being 4. In this day darknesse and light were so separated and divided that while the night lasted there was no day in all the inferiour World and while it was day there was no night over all the face of the earth the deep but light in all the World which was then created and brought into forme and perfect being 5. In this day God first shewed his approbation and his pleasure that he approved for good the things which by his eternall Word the Son he did forme and bring into being Therefore without doubt most fit to bee the day of the Lord Christ and sanctified and kept holy to the honour and glory of him who is the first borne of God and the first fruits of them that sleep and the light of the World and in whom God sheweth his counsell and is in him well pleased and by him turnes night into day and brings light out of darknesse and brings us to eternall rest in the highest heavens which were created in the beginning of the first day CHAP. VII The second dayes worke Of the skie and things now created All made by the power of God in Christ. The use of the firmament How called heaven All was created wisely and orderly Vse ANd God said Let there bee a Firmament in the midst of the waters and let it divide the waters from the waters 7. And God made the Firmament and divided the waters which were under the Firmament from the waters which were above the Firmament and it was so 8. And God called the Firmament heaven and the evening and the morning were the second day In these words wee have abriefe historie of the second dayes worke in the creation of the World wherein wee are to consider these five things 1. The thing created 2. The creation and bringing of it into being 3. The use of it 4. The name which God gave unto it 5. How by this worke there came in an evening and a morning which where the second day First for the thing created it is in the originall text called by a generall name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie any thing which is spread abroad or stretched farre and wide according to the etymologie of it For the Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which it is derived in all Scriptures wheresoever it is used doth signifie the act of spreading any thing abroad stretching it out and laying it wide-open to view as Exod. 39. 3. Numb 16 38. and Ier. 10. 9 it signifies beating out of gold silver or brasse into thinne broad plates that is spreading them broad by violent beating Exod. 40. 19 It is used to signifie the spreading abroad of the tent over the Tabernacle Psalme 139. 6. and Isa. 42. 5. and 44. 24. It is used to signifie the stretching out of the earth above the waters farre and wide Iob 37. 18. it signifies the spreading out of the skie and of the thinne cloudes and 2 Sam. 22. 43. it is used to signifie spreading abroad as a man spreads clay by stamping it with his feet and by a Metonymic of the effect it is used to signifie stamping with the feet as men stamp clay and spread it abroad Ezech. 6. 11. and 25. 6. These are the places of Scriptures in which onely that word is used So then this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being derived of it must needs signifie a thing which is stretched out like a tent or canopie or spread abroad as plates of gold and silver are by beating and clay by stamping The Greeke Septuagints transiate this Word every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a thing which though it bee farre stretched out yet it is so surely established that it abides still in the place which God hath appointed for it And the vulgar Latine with divers later translaters following the Greeke Septuagints translate it Firmamentum the firmament that is a thing firmely set and established in a place which cannot from thence bee driven out and leave the place empty And although this word may according to the notation of it signifie any thing stretched out or spread abroad or laid wide open and is once onely used to signifie broad plates of brasse beaten out for a covering and that in the plurall number Num. 16. 38. yet in all other places of Scripture it is used in the singular number for the skie which God hath from the beginning stretched out over the globe of the Earth and the Sea as here in this Chapter and Psalme 19. 1. and 150. 1. and Dan. 12. 3. and Ezech. 1. 22. and 10. 1. Now what this skie or firmament is that is a great question among the learned Divers of the Ancients as Basil Ambrose Beda and others doe by this firmament understand the starry heavens First because it is said in the 8. verse that God called this firmament heaven Secondly because it is said that when God made the Sun Moone Starres hee set them in the firmament of heaven vers 17. Thirdly because they doe imagine that there is a watery heaven above the starry heaven which consists of water congealed like to Cristall and doth temper the heat of the Sun Moone and Stars and out of this heaven they conceive that God poured the waters which drowned the old World because it is said Gen. 7. 11. that the windowes of heaven were opened and God rained on the earth But others doe hold that by the firmament here is meant the whole heavens that is both the first heavens the spacious regions of the aire and also the middle that is the firie and starry heavens and the third that is the highest heavens First because it is said that God called the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven and this word is used in the Scriptures to signifie all these three heavens And as the highest heaven is called by this name Psalme 11. 4. the Lords throne is in heaven and Psalme 148. where it is said Praise Him O heaven of heavens So the middle and starry heavens as Gen. 22. 17. where wee read of the Starres of heaven and also
with herbes plants and trees Chap. 2. Verse 5 6. Wherefore omitting to mention divers needlesse questions and unprofitable opinions raised and held by former writers and expositors of this text I will in briefe shew what I conceive and what I gather out of these words First I conceive that these words And God said Let waters from under heaven bee gathered together for so they run in the originall doe implie two things First that God by his creating word brought the waters and the earth into being and made them perfect and distinct elements one from another and the water being the lighter did at the first stand above the earth and compasse it round that is the naturall place of it Secondly that God immediatly after when the waters had covered the earth almost for the space of a night and had kept it in darknesse from the sight and light of heaven then I say God did bring the earth into that forme and shape which it now hath in the round globe of it he made hollow valleyes deeper in one place then another and hee raised up the hils and mountains so much in height above as those valleyes are deep and hollow below and the earth being a firme and drie element and standing fast in this fashion and the waters being of a liquid and flowing substance and more heavy then the aire did for the avoiding of vacuity which nature abhorreth and to fill up those hollow places which otherwise would have remained empty unlesse the aire could have descended through the water descend downe from the hils and through the valleyes of the earth untill they came into and filled the great hollow valleyes where the waters of the Sea remaine and which is the place of the Sea to this day and so there is as much water in the Sea as there is drie land appearing above the waters and the depth of the Sea is equall to the rising of the Earth and the mountaines above the banks of it as some learned men have observed And for proofe hereof wee have the plaine word of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the originall text signifies gathering together into one hollow place and Psalme 104. 5 6 7 8. David speaking of the first foundation of the earth saith that God covered it with the deep as with a garment and the waters stood above the hils at his rebuke they fled at his thundering voice they hasted away the hils did rise up to their height and the waters went downe the vallies unto the place which God founded for them and there hee set them a bound which they cannot passe nor returne to cover the Earth And the earth was first under the water and after by Gods making of the great hollow vallies and raising up the earth and drie land caused it to stand out of the water and so to appeare above the water as if it did stand in the water and were founded upon the Sea and established upon the flouds the words of Saint Peter shew 2 Pet. 3. 5. compared with this text and the words of David Psalme 24. 2. Thus much for the opening of the first words wherein the creation and situation of the earth and the waters are laid downe in the 9. Verse The next thing is the naming of the waters and the drie land It is said that God called the drie land Earth and the gathering together of the waters called he the Seas and God saw that it was good Verse 10. The names which God gave to the things here created are full of wisedome the drie land now appearing firme above the waters God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eretz of which our English name Earth is derived and hath the sound of it In the Hebrew the word may bee derived of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth running speedily or running a race and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a negative particle signifieth not for the earth is made to stand firme and neither to move from the naturall place of it nor to run about in the place The common opinion of the best learned is that God called the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth where being an adverb of place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth running because the heaven and the aire move and run round about it and because it stands firme and is a sure footing for men and other creatures to run upon and neither sinke as in waters nor fall and stick fast as in waterish bogges myres and quicksands to which I may adde another and more divine reason to wit because God made the earth and drie land that man and other creatures which are made for mans use might live and move upon it and that it might bee the place wherein man should run his race towards heaven and happinesse in which hee would not have us to settle our rest as if wee were to live here for ever but to run towards the better Countrie which is above The gathering together of the waters God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seas First this name is of the plurall number because though there is but one maine ocean Sea through which men may saile to all parts of the Earth yet there are many inlets creeks corners gulfes and breakings in between severall Countries of the earth as the mediterranean Sea the red Sea the Persian Gulfe the Gulfe of Venice the black Sea the south Sea and divers others Secondly this word is derived either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to rage and to make a noise and tumult or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to shake and to cast downe and lay prostrate all things before it And indeed wee finde by experience that the waters of the Sea being gathered together and detained in the hollow place of the earth doe partly by a naturall disposition and inclination to ascend to their naturall place above the earth and partly by windes and tempests lying violently upon them rage roare swell and make the mountaines as it were to shake with their rage and noyse And when they breake through their bankes into the drieland as sometimes it happens they beare downe all before them as the flood in Noah's dayes did over-run and destroyed the earth when God brake up the fountaines of the great deep But howsoever the earth is made to bee a place of running and of toile and travell and the gathering together of the waters into the Seas makes a great noyse and tumult and rageth terribly yet God saw that this his worke was good and that both the Earth and the Sea should bee of great use and profit to man both for necessaries of life and also for magnifying of Gods dreadfull power wisedome and goodnesse in mans eyes and therefore Moses here saith God saw that it was good Another maine thing followeth in this
third dayes worke that is the creation of grasse herbes plants and trees Where note onely these two things First what were these things created Secondly how they were created and brought into being The first is grasse or greene herbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is that which of it selfe springs up without setting or sowing The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herbe bearing seed that is all herbes which are set or sowne and increase by mans industry The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is trees and plants which are of a woodie substance which beare fruit and have their seed which turns to fruit in themselves they are not multiplied onely by sowing of seed but live all the year and many yeares without sowing and multiply by rootes slips graffes and the like These were the things which God is here said by his creating Word and power to bring out of the earth every one perfect in their kind Secondly for the manner of creating them they were not created immediatly of nothing nor of any other element besides the earth and then put into the earth there to grow But God by his powerfull Word without any help of mans tillage Raine or Sun did make them immediatly out of the earth and every one perfect in their kind grasse and heroes with flowers and seeds and trees with large bodies branches leaves and fruits growing up suddenly as it were in a moment by Gods Word and power And thus much I gather not onely from the words of the text which run thus God said Let the Earth bring forth grasse herbes and trees but also from the words Chap. 2. 5 6. where it is said that God formed every plant when yet it was not in the Earth and every herb when as yet it grew not up that is before they had any seed or roote hidden or sowne in the earth from whence they might spring and grow up and also without help of raine or dew or any culture or tillage Now all these things being thus formed by the word of God were approved by God for good and perfect in their kind And so the evening that is the time of darknesse over the earth while the waters covered it and before the drie land appeared above the waters which was about twelve houres a nights space and the morning that is the time of light after the drie land appeared and the light of the firie heavens shined upon it through the aire which as yet was most pure and cleare without clouds mists or vapours which time of light was other twelve houres made up a third day Thus we see that in the three first daies before the creation of the Sun Moon and Starres the night was a time of darknes and the day a time of light in all that part of the World where night and day are said to have been and in respect of which part of the World they are called evening and morning as for example After that the light the firie heavens were created and made out of the rude masse full of darknesse there was no more night or darknesse but all light in the heavens ever since for they are a day and light to themselves and that which is night and day with us is all alike with them even cleare day light So likewise after the creation of the light all was darknesse in the rest of the rude masse which was not yet formed and the time that it lay in darknesse before the airy heaven was perfectly purified and made is called the evening or night but after that the firmament that is the spacious element of the aire was created and brought into perfect being and puritie it received into it the light of the firie heavens which shined through it and the time of that shining into the aire is called the morning or day light and this day light shines still in the highest region of the aire above the ascent of the clouds and there is no more night of darknesse in that region but as cleare light as that of the second and third day onely in the rest of the rude masse there did remaine darknesse untill God created out of it at once the two lowest elements the waters and the earth and the time while the waters covered the earth and kept the light of heaven from it is called the evening or night of the third day but when the drie land and the hils and mountaines of the earth were raised up above the waters and the great vast hollow valley which is the place of the Sea and receptacle of the waters was made in it then the light of the heavens did shine through the aire unto the upper face of the earth and of the waters and so continued untill the herbes plants and trees were made no clouds or mists or vapours made the lower region of the aire darke and this was the time of morning or day light on earth the third day Thus much for the opening of the third dayes work of creation and how the times of light and darknesse that is the evening and morning did make up the third day From this dayes work and from the things created and the manner of creation divers things may bee observed for our instruction First wee see that the two lowest elements Earth and Sea though they appeare to bee great and huge vast things yet to God working by his eternall Word the making and separating of them was but a peece of a dayes work and all the grasse herbes plants and trees which are innumerable and full of all admirable variety they were but another peece of a dayes worke they were not onely made and brought into being but also to their perfect growth full of flowers seed and fruite in a little time as it were in a moment Hence we may learne that all this World here below wherein the sonnes of men live together with all creatures which seâ—ve for their use it is as nothing in the hand of God and of small moment All the herbes plants and trees which Solomon with all his wisedome could scarcely come to know were with the Earth Sea and all Waters made perfect in one day This is that which the Lord proclaimes by the Prophet Isa. 40. 15 17. where it is said that all nations are as a drop of a bucket and are counted as the small dust of the balance before him All nations are before him as nothing and they are counted to him lesse then nothing and vanity Which Doctrine serves to admonish us to despise all earthly riches and possessions in comparison of God who is the portion of the godly and faithfull also it serves to confound and put to shame all proud carnall worldlings who glory and boast in a little nothing and to make glad and fill with joy Gods people who have a true right and interest in God by their spirituall union and communion which they have with Christ by one
heavens the making of which brought in the first morning or day-light as for example Ever since the firie heavens were made and created a bright shining substance they have retained their light continually and so there hath beene a continuall day in them and no night nor darknesse although the light of them by reason of the vast distance doth not make day here on earth Also ever since the Sun was created it shineth most cleare in the firie or starry heaven from East to West and from the North to the South-Pole when the Sun sets in the West from our sight it shineth bright in the face of the full Moone which is then rising in the East part of heaven or else the Moone would bee darke and enclypsed All the shadow which the earth makes in the heavens by comming betweene the Sun and that part of the heaven which is most opposite is very little neare about the compasse of the body of the Moone as in every great eclypse of the Moone may easily bee seene and discerned Likewise that light which was the day light of the second day continueth still in the superiour region of the aire and in the lowest regions also when there are no clouds mists or vapours And the light of the Sun also appeares continually in the most part of the highest regions of the aire even under our Hemisphare and in our Horizon when the Sun is furthest from our sight And as there is alwayes day light in the middle heavens so there is alwayes night and darknesse in the midst of the earth and through all the body of it from the upper face to the center which is the very middle and heart of it Secondly in those places of the World which are directly under the North and South poles the day that is the time of the Sons being in theirsight is just halfe a year and the night also that is the time of the Suns absence from their sight is another halfe year Thirdly under the equinoctiall line which cuts the heavens equally in the middle betweene the North and South poles the day and night are alwayes equall each one 12. houres because the Sun and Moone and Starres doe appeare so long and are hid just so long againe And thus dayes and nights varie according to the severall parts of the World and divers climats of the earth And ever since that God did make the lights in heaven the Sun Moone and Starres they have made the division betweene the darknesse which wee call night and the light which wee call day as God here appointed For the time while the Sun shines and rules by giving greatest light in any part of the World that is called the day light and the time while the Sun is out of sight and the Moone and Starres onely shine and rule that is called the night because it is a time of dimme light which is darknesse in comparison of the Sun light as appeares in the words of the 16. Verse The second thing which comes to bee considered in the first use of these lights is the division and distinction betweene day and night before this fourth dayes worke when these lights were made for this use For clearing of this point wee are to call to minde somethings which I have opened before and withall adde some few things more which will make the truth manifest First we are to know and perswade our selves that there is no difference or division betweene day and night but onely in this inferiour visible World which wee see with bodily eyes For in the heaven of heavens which is above the visible World there is no darknesse neither can bee at any time but there is the inheritance of the Saints in light and the light thereof is spirituall and to us supernaturall And in Hell wheresoever that is there is nothing but blacknesse of darknesse for ever 2 Pet. 2. 17. Iude 13. Secondly the time of day-light which is called the morning and the time of night and of darknesse which is called the evening in the three first dayes did much differ from the evening and morning that is the time of darknesse and light in the rest of the dayes after that the Sun Moone and Starres were made For the evening that is the time of darknesse or night in the first day was onely the time while all this inferiour World remained in that rude informed masse without forme and void which was all over-spread with darknesse and had no light in it And the morning that is the time of light and of day was the time after that God formed the light that is the firie or starry heavens for they were in themselves full of light and had cleare day in them without the Sun before the light of them was united in the Sun Moone and Starres I say from the forming of them untill God began to create the spacious airie firmament it was cleare day in so much of the visible World as was perfectly formed that is in the firie heavens which are called light and that was twelve houres at the least But when God began to create out of the rude masse full of darknesse the lowest heavens the aire which is a spacious region while the earthy and waterish parts were setling downward and the aire was a purging and growing into purity untill it became pure and cleare there was a time of darknesse and dimnesse in it which I conceive to bee the space of a night about twelve houres And the time after that it was made pure and received into it the light of the heavens shining clearly in it was the morning or time of day-light sufficient for so much of the World as was then created which was twelve houres more and made up the second day Then God began to create the water and the drie land and while the earth was setling downward to the center and the waters being made of the thinner and lighter part of the masse which remained did cover the face of the earth which was created round in the middle of them this was the space of twelve houres and it was a time of darknesse upon the earth which lay hid and covered with all the waters which are now in the Seas and Rivers and this was the night of the third day upon earth But after that God made the great and hollow vallies which are now the receptacles of the waters and made the hils and drie land stand up and appeare above the waters being gathered into that hollow place there was a time of day-light for the light of the heavens which then had in them all that light which is now gathered and united in the bodies of the Sun Moone and Starres did shine upon the face of the earth for the space of twelve houres in which God made the grasse and the herbes bearing seced and the trees of all kinds bearing fruits and this was the third day Now after this day ended
to the manifestation of his glory and the eternall salvation of his elect in Christ. The glory of God is two wayes made manifest by his actuall providence First in a more generall way by a more generall providence Secondly by a more speciall way which is called his speciall providence First by the generall thâ— whole World is ruled by an universall motion and all things in the World every one according to the proper nature and naturall disposition and inclination of it For as the Apostle saith Hee giveth to all life and breath and all things and in him wee all live move and have our being Act. 17. 25 28. Hee by his mighty word sustaineth all things Hebr. 1. 3. His name is excellent in all the World in which he sheweth his glory Psalme 8. 1. The Heavens declare his glory and the firmament sheweth his handy-worke day unto day uttereth speech and night unto night sheweth knowledge and that by the Suns going round about the World and discovering by his light all things from one end of Heaven and Earth to another Psalme 19. 1 2. This generall providence appeares First by his consecration of things Secondly by his destruction of so many as hee in his just will and judgement thinks fit Thirdly by his governing of all things according to his eternall counsell and just will First hee doth universally conserve and uphold all things in the World by the light motion and influence which hee hath given to the heavens in the creation which are continually turned about by his counsels that they may doe whatsoever hee commandeth them upon the face of the World in the Earth Iob 37. 12. Hee maketh his Sun to shine on the evill and on the good and sendeth raine on the iust and uniust Matth. 5. 45. Hee giveth food to all flesh Psalme 136. 27. Hâ—â— giveth meat to the beasts and feedeth the young ravens which crie Psalme 147. 9. He provideth for the fowles of the aire their food though they neither sow nor reape and cloatheth the grasse of the field Matth. 6. 26 30. This conservation is first by succession For when any creatures passe away hee maketh others of their race and kind to succeed by a continuall generation and propagation as it were by a continued creation The forming and fashioning of men in the wombe is ascribed to him Iob 10. 8. 9 10. and 31. 15. and Psalme 139. 13. So that as men and other living creatures dye their off spring and progeny succeed in their place and by this meanes he doth renue the face of the Earth Psalme 104. 30. and not onely one generation of living creatures passeth away and another commeth in the place so that the earth is alwayes replenished but day and night succeed continually by the going and returning of the Sun and the winde whorleth about continually going and returning according to his circuits The waters doe all run into the Sea and yet the Rivers are supplied by springs which come from the Sea by secret passages under the Earth as the wise-Man sheweth Eccles. 1. 4 5 6 7. Secondly hee preserveth all things universally by changing mutable things from an evill to a good and from a lesse good to a better condition Hee girdeth the weake with strength Job 12. 18. 1 Sam 2. 4. Hee maketh the barren wombe fruitfull Psalme 113. 9. Hee turneth the wildernesse into standing pooles of water and dry ground into water springs and maketh the barren desert a fruitfull field Psalme 107. 35. Isa. 41. 18. and 51. 3. Hee raiseth the needy out of the dust and lifteth up the beggar from the dunghill 1 Sam. 2. 8. and Psalme 113. 7. And because the universality of creatures cannot bee preserved without Gods carefull keeping and preserving every particular therefore God hath an eye to every singular thing and his provident hand is reached forth to every one of them in so much that our haires are numbred and not one small sparrow can fall on the ground without him Matth. 10. 29 30. Hee cloathed the grasse of the field even every Lillie Matth. 6. 30. Hee reckons up our teares Psalme 56. 9. and is with every one in his going out and comming in in his downe sitting and uprising Psalme 139. 1. 2. Isa. 27. 28. Secondly his generall providence appeareth and is exercised in the destruction which hee himselfe according to his just will bringeth upon the whole Earth or upon whole Nations and Cities or upon some notable persons The destruction of the whole World in the dayes of Noah came by his hand and providence for hee said Behold I will bring a flood of waters and will destroy all flesh Gen. 6. 13. and hee foretold his purpose so to doe an hundred yeares before And the destruction of Sodome and Gomorrha was by fire which hee rained upon them Gen. 19. Hee smotte Egypt with plagues and destroyed the first borne and also Pharaoh and his host Exod. 12. and 14. Psalme 135. 10. And the Canaâ—nites by Joshua and Israel Josh. 10. and 11. and Senacheribs host 2 King 19. And the murmuring Israelites together with Corah Dathan and Abiram Num. 16. Vzzah 2. Sam. 6. 6. Herod Act. 12. and many others By this destroying and abolishing of men and other creatures and by his consuming and wasting of them by smitting the earth with barrennesse and sending pestilence and warre hee makes men know that hee is Jehovah the righteous Iudge and the Nations to see and feele that they are but mortall men as the Psalmist testifieth Psalme 9 21. and 46. 11. Thirdly this generall providence is seene in his government of all things according to his owne just will and good pleasure Hee doth after a generall manner rule inferiour things by the light and influence of the Heavens and of the Sun Moone and Starres By the Sun hee rules the day and by the Moone and Starres hee governes the night Psalme 136. 8. 9. And as his eyes are upon all things and upon all the wayes and workes of men so hee fashioneth their hearts Psalme 33. 15. Hee keepeth the waters of the Sea within their bounds beyond which they doe not passe Psalme 104. 9. Hee hath a set time and season for every thing and for every purpose under Heaven Eccles. 3. 1. And this government hee exerciseth by motion and direction of motions and by cohibition First by motion for hee moveth all things not onely the mindes wils of men by turning their hearts at his pleasure Ier. 12. 24. Act. 17. 28. Psalme 105. 25. and Prov. 21. 1. but also things without life by a naturall inclination which hee giveth to every thing in his kind as the Psalmist sheweth in the Sun Moone and Starres the windes and the waters Psalme 104. 19. 25. And as hee moveth every creature so hee directeth all their motions as appeares Psalme 37. 23. Prov. 20. 24. Ier. 10. 23. In so much that what men
and so from God the Creator and this is good and of God and according to his will as it willeth things properly 2. There is a corruption perversenesse and crookednesse of the action this is of the Divell and mans corruption this God hateth but because actions thus corrupted and stayned make way for God and give him occasion to shew his wisedome and power in ouer-ruling them and disposing them by his hand to a good end and his justice in punishing them therefore God is pleased to continue that naturall power to the wicked which they pervert and abuse and to over-rule such wicked workes and to raise light out of that darkenesse And therefore let us not impute any evill and sinfull workes to God as they are evill and sinfull nor wickedly imagine that he is the author of sin His hand is never in any sinfull work otherwise then to over-rule order and dispose the sinfulnesse and evill thereof to some good end and purpose Fourthly we are hereby admonished not to impute any worke done in the world to fortune or chance as worldly Epicures do but to escribe all workes and every thing which comes to passe to the certaine will purpose and determinate counsell of God It is true that in respect of second causes and purposes of men many things come to passe accidentally and by chance no man purposing or intending any such thing but in respect of God they are certaine and infallible they all happen according to his will and without it not an haire can fall from our heads nor a Sparrow fall to the earth all power and motion is of him and the abuse of the power and motion which is from the Divell and mans corruption he willingly permitted and doth over-over-rule and dispose by his wisedome and providence to a good end And therefore in all casualties and accidents let us comfort our selves and rest content and bee patient knowing that they come not but by his will and pleasure Lastly let us rejoyce in all the great workes which we see done in the world and honour them as meanes tending to our salvation if we be Gods faithfull people and with care and conscience walke before him according to his word and let the sight of them put us in mind for our comfort that our God in whom we trust doth not lie idle nor slumber or sleep but by a mighty band and stretched out arme hath done all these great things and is continually doing and working for us to bring us at length out of all troubles and dangers and to set us and establish us for ever in eternall rest glory and blessednesse The next thing which in order followeth after the description of Gods outward workes in generall is the unfolding and distinct handling of the severall sorts and kindes of them And because the right dividing of them into heads and the reducing of all the particulars unto their proper and naturall heads is a maine ground of light and a sure way to the distinct handling and understanding of them I will therefore before I proceed any further labour to divide them aright into their naturall heads according to the rules of reason and truth and so will proceed to that which is the first in time and by the course and order of nature namely the creation of the world and all things in it The learned though they all acknowledge every kind of Gods outward workes and doe not differ in the kindes and numbers of them yet they are at variance about the true division of them into their first and principall heads Some divide the works of God into the works of Creation and the works of Redemption But this is no perfect division the two members of it do not containe all the outward works of God for over and besides them there are works of preservation and of judgement and revenge Others divide all Gods outward workes into the works of nature and the workes of grace The workes of nature they divide into two sortes 1. The workes which concerne the first beginning of nature that is the workes of creation 2. The workes which concerne the preservation which they call the works of Gods providence The works of grace they hold to be the works of Redemption and restauration of man-kind by which God brings supernaturall blessings to men But this division failes in divers respects First It makes a difference betweene works of nature and works of grace wheras indeed creation and preservation which they account works of nature are in some sense works of grace For God of his owne free grace created man in his own Image And now and ever since the first sm of Adam which brought death and destruction into the world all works of preservation by which God preserveth men in being and life are works of free grace and the preserving of his Elect unto his heavenly kingdome is a worke of supernaturall grace in Christ. Secondly they erre in distinguishing between the works of Gods providence and the works of Redemption and restauration wheras Redemption and restauration are principall works of Gods providence by which God provides for his elect in Christ such things as neither eye hath seen nor eare heard neither have entred into the heart of man 1 Cor. 2. 9. A third sort there are who divide all Gods outward works into these two heads only namely the works of Creation and the works of actuall providence This I take to be the best and most perfect division First because under these heads are all Gods outward works contained and there is not any one which may not be reduced under one of these two For whatsoever God doth or hath done or can doe for the giving of the first being to all things may be reduced to Creation And whatsoever God doth or can do for the ordering preserving and disposing of things created and of their being and wel-being may be brought under the works of his actuall providence Secondly there is a perfect distinction and difference between the works of creation and the works of actuall providence So far as mans substance differs from mans misery and mans felicity so farre doth every proper worke of Creation differ from the works of Gods actuall providence in their objects And although God in the creating of things in order did shew his providence for man in that he first made a place of habitation for him and all things which may serve for his use as plants trees fruits light and other necessaries before he created him yet this breeds no confusion between the works of creation and the works of preservation for two things may go together in time and place and may be in the same subject as we see sense and understanding hearing and seeing in one man at the same time and heat and light in fire and yet they may be different in themselvs This order therfore I do purpose to follow hereafter by Gods assistance in prosecuting
the body of Divinity First I will begin with the Creation and will labour to unfold the nature of it in generall And then I will proceed to the handling of all the speciall works therof every one distinctly by it self in particular Secondly I will passe from thence to the works of Gods actuall providence under which comes the government and preservation of the world and of al things created and the ordering and disposing of every thing to the proper end of it More especially the fall of man into sin misery and guilt of damnation And the Redemption of man from misery and his Restauration to grace and glory by the application and fruition of Redemption and by true spirituall union and communion with Christ the Redeemer and with God the Father in him by the inhabitation of the Holy Ghost Thus much for the generall Doctrin of Gods outward works laid down in this Text and for the division of them in their severall heads and kinds unto which all the particular outward works may be reduced FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OF THE CREATION OF THE VVORLD GEN. 1. 1. In the beginning God created the Heaven and the Earth IN this Chapter the historle of the Creation is most plainely and succinctly written by Moses and the workes of the six dayes are distinctly laid downe according to the order wherein God created and made all creatures in heaven and earth In the second Chapter some things which were but more briefely and generally laid downe in the first Chapter to wit the creation of plants herbes and trees and of birds and beasts and especially of man and woman and the creation of the garden of Eden with other circumstances are more plainely and fully related And therefore I have made choice of those two Chapters the words whereof doe give us ground and occasion to handle the doctrine of the creation and to discusse of all points therein needfull to be knowne for the glory of God and our own profit and comforts In the whole history comprehended in these two Chapters the Spirit of God offers to our consideration two things First the creation as it is a worke of God together with the severall parts and degrees of it Secondly the creatures produced by that work even the whole world and all things therein contained that is the heavens and the earth all the host of them Creation is here described First generally according to the common nature of it as it concernes all creatures and is the making of them all Secondly it is distinguished and described particularly according to the severall parts and branches thereof as it concernes severall kindes of things created First Creation is described generally by the name the Author or cause and by the time and forme of it throughout this whole Chapter Secondly it is distinguished into two branches or degrees The first is simple or absolute and immediate creation which is a making of something out of nothing The other is secondary creation that is a making of perfect things out of an imperfect matter which was before created of nothing and was of it selfe most unfit for any such substantiáll forme and being as was raised out of it Simple or absolute creation which is a making of things out of nothing is laid downe in the first verse And that is here distinguished into two particular branches according to the number of the things created the Heaven and the Earth The first is the creation of the highest heavens and all the host of them as the spirit of God by Moses expounds himselfe more plainely Chap. 2. 1. This was a most perfect creating and making of things perfect in nature forme and being out of nothing and that in an instant The second is the creating of the earth that is a rude imperfect masse and confused Chaos or deep which was without forme and void and fit for no substantiall forme or perfect being as yet neither could subsist but by the spirit supernaturally susteining it For so the word Earth is expounded in the next verse even to be that rude masse and deep which he made of nothing that it might be the common matter of all the inferiour visible world and of the creatures therein conteined The second maine branch of creation which I call secondary or mediate creation and which is a making of things perfect out of an imperfect matter created of nothing is laid downe historically throughout these two Chapters where the creation of the severall kindes of creatures in the six dayes is described particularly And this hath also two particular branches The first is the creating of things out of the first rude confused matter which was without forme and void and full of darknesse such was the creating of the foure elements 1. Fire called light 2. The Aire called the firmament 3. The Waters or the Seas 4. The Earth or drye land The second is the creating of things perfect out of the second matter which was beforehand formed and disposed into the forme and substance of elements such was the creation of the Sunne Moone and Starres in the heavens and of the foules in the aire and fishes in the sea and beasts on earth which were all created of the second matter that is of the matter of the elements brought into forme There is besides these branches of creation another particular creation mixt of simple and secondary creation namely the creation of man who in respect of his body was made of the dust of the earth by secondary or mediate creation and in respect of his soule was created by God as the Angels were immediatly of nothing by a simple absolute and immediate creation This is also described First generally in this Chapter verse 26 27. and also distinctly and particularly Cap. 2. 7. And as this history doth describe the act or worke of creation both generally and particularly in all the bâ—anches thereof so also all the Creatures or kindes of things created The Creatures are here distinguished according to the time and order of their creation Some of them were created in the first beginning of time in the first moment wherein time first began to wit the highest heaven with the inhabitants thereof the Angels and the earth that is the rude masse or first common matter of the inferiour world and all the creatures therein Some of them were created in the progresse of time or in times distinct even in six severall dayes to wit all the rest of the creatures and they are distinguished by the time and order of their creation Some were created the first day some the second and the rest severally in the rest of the six dayes and they are described by their severall names and natures as shall appeare hereafter when they come to be handled distinctly CHAP. I. Of the Creation in generall What the Hebrew word signifieth Of the Author Time Object and Forme of the Creation A description of
labour and motion nor from idlenesse to businesse nor from strength to faintnesse or wearinesse nor from perfect to more perfect neither was any good added to him by the creation For as Saint James saith though every good and perfect gift is from above and cometh downe from God the Father of lights yet with him there is no variablenesse or shadow of change Jam. 1. 17. And Isa. 40. 20. Hast thou not knowne saith the Prophet hast thou not heard that the everlasting God the Lord the Creator of the ends of the earth fainteth not neither is weary there is no searching of his wisdome he giveth power to the faint c. Yea it were against all reason to thinke that God could be weary or faint in the creation in which he gave not onely all strength but also being to all things And seeing in the creation God did nothing but what hee willed and purposed so to doe and then to doe when he purposed and as he had willed to doe and seeing hee was infinite and all sufficient and most blessed in himselfe from all eternity if creation could not adde any perfection to him or any glory it onely revealed his glory upon others and communicated his goodnesse to them without change in himselfe or addition to his essence If any object and say that God by creation became Lord and Possessour of all creatures which being good were pleasant to him and therefore something was added to him even Lordship Dominion and Delight I answer that God in himselfe and before his owne eyes had all things actually present to him from all eternity and as sole Lord did possesse them before they had any being in themselves and therefore the addition in the creation was not to him but to the things created to which hee gave being and when hee created things in time according to his eternall purpose he received nothing to himselfe but gave to all things their being and their goodnesse 4. The fourth particular wherein the forme and manner of creation doth consist is this That things were created and brought into perfect being without any delay at all even in a moment of time and that creation is not a successive forming of things by alteration and change which requires some tract of time but a making of them perfect in a moment and bringing of them at once into perfect being This is intimated in this Chapter where wee reade that Gods creating was but this Hee said Let things be and they were that is hee made them in a moment as it were by a word and so quickly and readily as a word is spoken To which adde the testimony of David Psal. 33. 9. God spake and the eâ—rth was made he commanded and it stood fast And Psal. 148. 5. where hee saith of the heavens and of the Heaven of heavens and the Sun Moon and Starres that God commanded and they were created And indeed this is manifest by reason drawne from the nature of creation which is a making of things out of nothing and giving a forme and being which was not even in things which were made of matter before created as wee see in the foure Elements and in things brought out of them there was something even the substantiall forme of them made immediately of nothing now between the being of something and nothing there is no medium or intermiddle state therefore every thing created was created in an instant though many in a day and divers kinds one after another and not altogether in the same moment The eight and last thing in the description is the end of the creation to wit Gods revealing himselfe and communicating his glory throughout all ages of the world and for ever This is confirmed divers waies in holy Scripture First by testimonies which affirme that for God and his glory all things were made that is for the revelation and communion of God and his glory Pro. 16. 4. God hath made all things for himselfe even the wicked for the day of wrath And Isa. 43. 7. I have called him for my glory And Ver 21. This people have I formed for my selfe they shall shew forth my praise And Rom. 11. 36. For of him and by him and to him are all things Secondly by testimonies which shew that in the event creation doth turne to Gods glory for the revealing of him to the comfort of his Saints as Psal. 8. 1. and 19. 1 2. where it is said that the beholding of the creation makes Gods Name excellent And the Heavens declare the glory of God and the Firmament sheweth his handy-worke For certainly that which in time proves to bee the end that God propounded as an end before all times for hee is infinite in wisdome and providence Thirdly the holy men of God moved by Gods Spirit exhort all people to praise God for his workes of creation and pray that they may apply them to that end as Psal. 145. 10. Let all thy workes praise thee O Lord. And Psal. 148. 5. Let them praise the Name of the Lord for hee commanded and they were created Thus much for the confirmation of the description and every point of doctrine therein contained I come to the use First this doctrine serves for direction and instruction divers waies in that it shewes God to bee the author of creation and creation to be his outward worke and all things to be made by him Hereby first it leads us in a ready way to come to the knowledge of Gods wisdome power goodnesse and such like excellent attributes even by directing us to behold God in them and to discerne his eternall power and Godhead that hee is not like the Idols and false gods of the Heathen but a God of eternity before all things and all times because hee is the Creatour of them all And that whatsoever excellency is in any creature it is in God above all measure And therefore when wee see the mighty masse of the world let us thinke how great is hee which made this of nothing When we see the glory of the Sun Moon and Starres and of the whole Heavens let us thinke how glorious is hee who made this glory When wee discerne the goodnesse sweetnesse power and vertue which is in things created let us conceive that all these are without measure in God and in all excellency Secondly by this consideration it teacheth us that God onely is the true Lord and Possessour of heaven and earth worthy to be honoured served and worshipped of all and to be sought unto by praier and that all thankes are to bee given to him for all good things that hee hath right and power to dispose all things at his pleasure to whom hee will and that wee ought not to murmure at his disposing neither hath any man right to any thing but by his gift and his permission Secondly this Doctrine serves for confutation 1. Of Philosophers who held that the World was not
nothing is said to be performed in the beginning that is in the first part or moment of time Hence some profitable Doctrines arise and here some questions offer themselves to be discussed First we here are taught That the whole world and all things therein even the highest and most durable heavens and the first matter of the visible world had a beginning and were not from all eternity as some Heathen Philosophers imagined This Doctrine as it is plainly affirmed in this Text which alone is proofe sufficient so other Scriptures doe aboundantly prove and confirme it John 17. 24. our Saviour saith that God the Father loved him before the foundation of the world Ephes. 1. 4. the Apostle saith that God hath chosen us in Christ before the foundation of the world And 1 Pet. 1. 20. it is said that Christ was ordained before the foundation of the world And Prov. 8. 23. the Wisdome of God saith I was set up from everlasting before the earth was or ever the heavens were prepared These and such other Scriptures which mention things before the first beginning and foundation of the world doe most evidently shew that neither the world nor any part thereof was from eternity but with time and in time began And if this be not sufficient to satisfie Atheists who refuse to beleeve God or his Word naturall reason it selfe is able to prove it against them by their owne Principles which they grant First they acknowledge that whatsoever is corruptible or mutable by nature must needs have a beginning and cannot be eternall Now it is manifest that the whole world and all things therein are by nature corruptible and changeable and whatsoever therein is constant unchangeable and incorruptible it is so not by any naturall power in it selfe but of the free grace of God in Christ. The Angels the most glorious creatures and the spirits and soules of men which are created of nothing they are changeable by nature as appeares by the fall of the Divell and mans fall and corruption and therefore it is said that hee charged his Angels with folly to wit them that did fall and to the rest which stand he added light even supernaturall light of his sanctifying Spirit Job 5. And although the wisest of the Heathen Philosophers did gather from the constant course of the visible heavens and the starres that the heavens were incorruptible and unchangeable yet experience hath taught the contrary and it is found by long observation of Astronomers that there are many fixed starres and strange comets or blazing starres generated in the heavens farre above the Moon which appeare for a time and after doe vanish away as the late blazing starre in Anno 1618. was found to be by certaine demonstration But for the inferiour Elements under heaven and the creatures therein every eye sees them to be in daily change and alteration and to have no constancie in them Therefore the world is not from all eternity Secondly that which is eternall hath no cause subsisting before it nor any superiour to over-rule order and dispose it but is absolute of it selfe And that which hath such a preceding and superiour cause authour and disposer must needs have and receive a beginning from another Now such is the world and all things therein the world and the whole course of it is over-ruled and disposed by God as every eye may see For whereas it is the nature of Summer to be hot when the Sunne which is the fountain and cause of light and heat is most present with us God at his pleasure for the sins of men doth turne our Summers heats into cold Winter stormes and doth drown our Harvests with immoderate raine in the midst of the dry scorching dog-daies as we have found of late yeares So hee makes fruitfull lands barren when they are best tilled and the barren wildernesse hee turnes into a fruitfull field and the desart into springs of water Also daily experience doth teach us that things which naturally serve for health are sometimes turned to poyson that which enricheth one doth impoverish another and that which hurteth one doth help another All which shew that God over-rules the world and that all things are under his hand and he is the supreme cause and disposer of all Yea if we observe all parts of the world we shall see that the earth and the sea are ruled much by the heavens and the heavens are moved by some superiour power Therefore the world is not eternall without cause or beginning These and such arguments and experiments convinced the Heathen Philosophers and Poets and forced them to confesse that the world was not eternall but made in the beginning of time as appeares in Hermes Trismegistos Pythagoras Plato Orpheus Sophocles Homer and others And even Aristotle himselfe though he affirmed stiffely the worlds eternity and did oppose the fictions of Plato and others concerning the making of the world of a matter which was before existing and without beginning yet at length he was forced to confesse and doth in divers of his bookes that God is the authour and preserver of the whole universall world as appeares lib. de mundo lib. 2. de gener corr This admonisheth us not to set our hearts on the world nor content our soules with such things as are therein but to looke up higher to a better portion if we desire full satisfaction and true contentment and felicity indeed He that builds on a foundation which of it selfe may faile and needs a supporter it selfe he can never dwell safely and securely but in continuall feare that his house will fall on his head neither can he sleep in peace till he hath laid a deeper and surer foundation under that Now here we see the world is a moveable foundation it was not from eternity but had a beginning and the being of it hangs on an higher cause even God And therefore let us not set our hearts on the world nor make it our portion but looke up to God and set our affections on him and seeke to him to be our portion for he onely can fill our soules and he is and hath been and shall be for ever the same and in him is no variablenesse nor shadow of turning Secondly this truth serves to arme us against all temptations of Sathan and all cunning sophistications of Atheists which tend to shake our faith in this point of the worlds beginning and to make us thinke that the world hath been from all eternity we have here a sure foundation from Gods infallible Word and strong reasons also to confirme our hearts in this doctrine and therefore let no cavills of opposers trouble our hearts Yea that we may more cleerly see and more firmly beleeve this truth without doubting I will briefly shew the weaknesse of the best arguments which are brought to the contrary and so will remove those clouds and mists out of the way
the highest heavens which is invisible and the visible or lower heaven which also consists of two parts the starry and the airie heavens And all these are divided into two equall parts to all men living on earth The one is that which wee see in our Hemisphere and within our Horizon from East to West and from North to South above the earth The other halfe is that which is hid from us by the earth and is seen by the Antipodes that is them who dwell on the other side of the earth directly opposite to us and both these parts of the heavens are equally remote and distant from the earth Moreover the heavens doe move about two Poles the North and South Pole and therefore in many respects the name of the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most fitly derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought into the forme of the duall number Fourthly this derivation of the name and the signification of it doth fitly agree to all things which are called by the name Heaven and is verified in them all even the highest heaven the starry heaven and the superiour regions of the aire for they are all remote and distant from the earth and are divided every one into two equall Hemispheres equally distant from the earth But in the highest heaven there is neither fire nor water nor any mutable Element and therefore the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot agree to it at all And as for the superiour regions of the aire they are not so glorious nor so high as to astonish us and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot agree to them wherefore the last is the best derivation The next thing after the derivation of the word is the diversitie of significations which we are to note in the next place and withall to shew in what sense it is here used in the Text. First this word is used in a large sense for that whole space from the upper face of the earth and the sea to the utmost height of the highest heavens which comprehends in it the highest the starry and the airie heavens thus the word Heaven is to be understood Gen. 2. 1. and in all other places where the Spirit of God comprehends the whole world under these two words The heavens and the earth Secondly it is used to signifie more specially either the highest heaven as Deut. 26. 15. Looke downe from heaven the habitation of thy holinesse which Saint Paul calls the third heaven 2 Corin. 12. 2. Or the starry heaven as Gen. 22. I will multiply thy seed as the starres of heaven and Psal. 19. 6. Or the airie regions wherein birds flie as Gen. 1. 26. where mention is made of the foules of heaven Thirdly the word Heavens by a Metonymie of the cause for the effect and of the subject is used in Scripture to signifie foure things First God the possessour of the heavens whose glorious Majestie doth dwell in the highest heaven as Dan. 4. 26. where the heavens are said to reigne that is the God of heaven And Luk. 15. 18. I have sinned against heaven and Matth. 21. 25. Was the baptisme of John from heaven or of men Secondly the Angels and blessed Spirits which dwell in the highest heaven as Job 15. 15. The heavens are not cleane in his sight and Psal. 89. 6. and 69. 35. where the heavens are said to praise God that is the Angels and Saints Thirdly the Church militant which is a congregation of people written in heaven begotten from above of heavenly seed and whose hope reward and triumph is in heaven as Dan. 8. 10. the armies of the faithfull are called the host of heaven And so in the Prophets and the Revelation Heaven signifies the true holy Church and the Earth signifies earthly men of the world Fourthly the clouds in the aire and in the face of heaven as Levit. 26. 19. I will make your heaven as iron that is the clouds insomuch that they shall yeeld no raine Now here in this Text is meant as I have before touched the highest heaven as it is distinct from the rude masse without forme which is here called Earth which was the common matter of the starry and airie heavens and of all the visible world as appeares in the next Verses And under this name here the Angels who were the host and inhabitants of the highest heavens are comprehended For as the word Jerusalem is often used in the Prophets to signifie the people and inhabitants together with the citie and place so here the word Heaven signifies not the bare place and body of the highest heaven but the place with all the host and inhabitants of it the Angels As for the visible starry heavens which are the light of the inferiour world and the airie heaven called the firmament they can in no case be here understood for they were made out of the rude masse without forme called Earth and opposed to heaven in my Text. From the word thus expounded I come to the instructions For whereas some doubt whether there be any heaven besides the visible starry heaven where those heavens are and whether they were created this Text doth cleare the doubt and sheweth that there is an heaven which farre exceeds the heavens which are seen in all glory and excellency For here Moses speakes of an heaven created in the beginning with or before the common masse out of which the Sunne Moone and Starres and all the visâ—ble heavens and world were made Yea in that this heaven was created out of nothing and had not a being given it out of the rude masse without forme out of which God made all the visible world as the Text here saith this doth imply that they have a more excellent being of another kind farre better then all that is seen and above and without the compasse of the visible heavens so that hence these Doctrines arise 1. That there are such heavens 2. That this heaven is not God but a place created by God 3. That it is above the visible heavens 4. That it is most large and ample and yet not infinite nor every where as God is 5. That it is a place most excellent and glorious free from corruption excelling and exceeding the naturall knowledge reach and apprehension of men First we here learne That besides the visible starry heavens which were made out of the first rude deformed earth there are heavens created out of nothing in the first beginning of the creation And this is confirmed by those Scriptures which speak expresly of the Heaven of heavens that is an heaven besides these visible heavens as Deut. 10. 14. 1 Kings 8. 27. Psal. 68. 33. and 115. 16. Also by those Scriptures which mention an heaven in which Gods glorious Majesty is said to dwell and the holy Angels which cannot be
the highest heavens serve for excellent use First to discover the madnesse and folly of all them who either deny the creation of these heavens as Cajetan Augustinus Steuchus and other great Popish Writers have done or doe hold this heaven to be nothing else but God or his glorious Majesty and light shining forth to his creatures These Doctrines prove the contrary and declare all such profane conceits to be doting dreames ever to be abhorred Secondly they shew the admirable free bounty and love of God towards his elect and his eternall fatherly providence in that he hath not onely provided such an excellent habitation for them wherein they may live most happy and blessed for ever but also made it the first of all his creatures and workes If the Lord had first made us and tryed our obedience how we would serve him before he had made and furnished the highest heaven the house of glory men might have imagined that by their own doings they had procured it But lo God hath cut off all such vaine conceits in that he made this first and by so doing sheweth that it is his love and free bounty not our merit it was his providence not our purchase or care for our selves Let us therefore give him the glory and praise of a God wonderfull in goodnesse free grace and providence even from the first foundation of the world creating a place of rest and glory for us Thirdly in that the highest heaven is here discovered to be so high excellent a place so full of glory and light and the proper country of the Saints chosen in Christ this ought as to reprove us make us ashamed of our immoderate love affection to worldly things and of our groveling on the ground like brute beasts and cleaving to the earth like moles and earth-wormes and of our negligence in inquiring after heaven and meditating on this heavenly country so also to stirre us up to the contrary and to direct us how to prepare our selves for it by looking and minding high things and casting off all earthly clogges and workes of darknesse and all uncleannesse and filthinesse and by putting on all holinesse and the armour of light If we were to goe into another country there to spend all our daies we would be carefull to enquire after and learne the nature qualities fashions and language of the country And so let us doe concerning our heavenly country and city which is above Let us enquire after heavenly things fashion our selves to it and because there is our inheritance and our treasures let there our hearts be also Fourthly seeing heaven is so high and so excellent and glorious a place and habitation that man in innocency was neither capable nor worthy of it this serves to magnifie in our eyes the infinite goodnesse and admirable bounty of God who hath given Christ to purchase for us being corrupted and become sinners by Adams fall a more excellent place state and condition then did belong to us in our best naturall being in the state of pure nature This also magnifies the vertue and power of the grace of Christ which hath lifted us up from the valley of darknesse and of the shadow of death and hath advanced us to be heires of a better inheritance then the earthly Paradise even to live and reigne with God in his heavenly Kingdome Fifthly here is matter of singular comfort and of patience and hope in all the afflictions which can befall us here on earth in this vale of misery when men labour and strive and fight for an earthly crowne and in hope of a glorious victory and triumph no danger of death doth daunt or dismay them no pain and griefe of wounds doth discourage them but the crowne of glory which we wrestle for it is incorruptible and never fadeth and the Kingdome for which we suffer is an heavenly Kingdome and an inheritance reserved in the highest heavens which is a place more glorious and excellent then any tongue can expresse or heart of man conceive And therefore let us be stedfast and unmoveable never daunted with any danger nor dismayed with any feare but comfort our selves and possesse our soules in patience knowing and counting that all the sufferings of this life are not worthy of the glory which shall be revealed and our momentany passions shall bring a farre more exceeding and eternall weight of glory in heaven where a durable substance is stored up for us Let us hence learne to loath and hate also that erroneous opinion which some hold to wit that the highest heaven is not ordained to be the habitation of the Saints after the last judgment but that Christ shall reigne with them here on earth in his bodily presence a fond conceit contrary to the expresse Word of God utterly razed by the former Doctrine CHAP. IV. Of the creation of Angels Their names They had a beginning Reasons and Uses They were all created by the one true God with Uses They were made in the beginning of the world They are Gods first and best creatures with the Use. They were made in heaven and to inhabit heaven Reasons and Uses Seven Corollaries or Conclusions concerning the Angels I Proceed in the next place to the inhabitants or host of the highest heavens the Angels which were by the same Word of God in the beginning created together with them as appeares Chapt. 2. 1. And howbeit they are not here expresly named by Moses yet they are necessarily included in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens as may easily be proved and made manifest by three reasons First the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is demonstrative and shewes that there is an Emphasis in this word and the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisting of the first and last letter of the Alphabet is of generall comprehension and shewes that by these speciall and most glorious heavens he means all whatsoever was created with them and whatsoever was in the creation contained in them even all the glorious Angels Secondly it is a common and usuall thing in the Scriptures for the Spirit of God to signifie by the name of the place both the place and the inhabitants as for example Psal. 147. 12. and Jerem. 4. 14. O Jerusalem wash thine heart And Matth. 23. 37. Jerusalem Jerusalem that killest the Prophets In these places by Jerusalem is meant not the city only but also the inhabitants And so the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens is used to signifie the Angels which were the created inhabitants of heaven Job 15. 15. where it is said The heavens are not pure in his sight that is the Angels because many of them rebelled and lost their habitation and were stained with sinne And Psal. 89. 6. And the heavens shall declare thy wonders O Lord that is the heavenly host Therefore by analogy of
to be created by him To which we may adde those places Psal. 104. 4. Revelat. 4. 11. and 10. 6. where all things in heaven and earth and by name the Angels are said to be made by God Which point may comfort us with assurance that Christ is absolute Lord of the Angels and as he hath a love to us and a will to help and assist us so he hath the Angels which excell in strength at his command alwaies ready prest to doe his will and to execute his word for our good The best ground of Lordship and Dominion which any can have over any things is the creating and making of them For it is good reason that none should have more power over a thing then he who made and formed it by his owne hand and skill and gave the whole being to it And this the Scriptures shew where they attribute great power and lordship to the potter over the clay which he formeth and the vessell which he makes of it Isa. 45. 9. Jerem 18. 6. Rom. 9. Now this the Lord Christ our Saviour hath over the Angels as he is their Creatour in an high measure for he made them out of nothing by his owne power And therefore just it is that all Angels Principalities Powers should ever be subject to him and that they should not only worship him Heb. 1. 6. but also should be his ministring spirits sent forth to minister for the good of them who are heires of salvation in Christ. In this assurance let us solace our selves and be of comfort knowing that the Angels in heaven are ministers for us when we are Christs little ones and they behold the face of our heavenly Father And let us in this hope harden our faces and stand with courage before all wicked violent enemies and persecutours And as we are here assured that the Angels being created by the Lord Christ and having him for their head adding light and holinesse unto them must needs love us as fellow-creatures and members under the same head and be ready and willing to help us when God sends them so we are here admonished to love them as our fellow-servants under one the same Lord and as creatures made in the same image but more excellent and by one and the same hand rejoycing in heaven at our conversion and turning unto God by repentance Here also we are admonished that we are not to dream or imagine that Christ tooke the nature of Angels on him though he be called the Angell of the Covenant and of Gods presence and the Archangell that is the Prince of Angels for an Angell he is called in respect of his office but by nature he is no Angell but as different from Angels as the Creatour and Lord differs from the creature who is by him created of nothing and the servant ministring to him The third point of instruction is That the Angels were created in the beginning of the world in the first moment of time by Gods first act of creation This is confirmed Job 38. 7. where Angels are called the sons of God to shew that he is their father by creation and also the starres of the morning to shew that they were created in the first moment or morning of the creation with the first light the highest heavens and are said to sing together and to lift up their voice when God laid the first corner-stone and foundation of the earth which necessarily implies that then they were already made and had a being given before even with the heavens Also Psal. 104. 4. where God is first said to make his Angels spirits and his ministers a flaming fire and then to lay the foundations of the earth that is of the inferiour visible world This serves to shew that Angels and their actions are not so properly measured by time as the actions of men and other inferiour creatures but as they were created in the first beginning with the first moment of time so they can remove their presence into places far distant in a moment without time and doe things quickly in an instant and are swift messengers Fourthly in that the Angels are here included in the word Heavens and are said to be created with them in the beginning Hence we may learne That the Angels are Gods first creatures made perfect out of nothing by the first act of simple and absolute creation For proofe of this we need no further argument but those Scriptures which affirme that God made his Angels Spirits that is spirituall substances which are the most perfect of creatures and come nearest in nature to God who is a spirit as Psal. 104. 4. and Hebr. 1. 7. If they had been created out of any matter made before then they must have been made out of the rude masse without forme called earth For all things which were created not by absolute and simple creation but out of some thing made before were created out of the rude masse the earth but Angels were not made out of it for it is the common matter of the visible and inferiour world but Angels are invisible and were created to bee inhabitants of the highest invisible heavens therefore they must needs be the first of Gods creatures made perfect as the invisible heavens were of nothing by the first act of simple and absolute creation This discovers to us the excellency of the Angelicall nature that the Angels are Gods master-piece his first and most perfect worke in all the creation The rude masse without forme called earth was made out of nothing imperfect void and full of darknesse and was no perfect creature but the matter of the visible inferiour mutable world and all the creatures therein The highest heavens were also made perfect out of nothing to be the place of the Angels the heavenly Spirits but yet the Angels must be more excellent then they by nature because they were made to serve for the use of Angels even to be the place of their habitation And yet the Angels those excellent and chiefest of all creatures are in Christ become our brethren and fellow-servants yea they are after a sort made our servants and ministring spirits sent forth to minister for them who shall be heires of salvation Wherefore as we are by this doctrine stirred up to contemplate with admiration upon the excellency of the Angelicall nature and to wonder at Gods bounty to us fraile men inferiour earthly creatures in honouring us so farre as give his glorious Angels to minister for us So also we are provoked to magnifie and extoll the infinite excellency of the merits and mediation of the Lord Christ our Redeemer and Saviour who procured and purchased this honour and dignity for us that the blessed Angels should minister for our good who of our selves and by our sinnes deserved to be slaves of the Divell and evill Angels Wherefore as Angels grudge not to minister for us so
perfect creature and element of the visible World and commanded it to shine out of darknesse and this was the morning of the first day In the words wee may observe these foure things First the creation of light in the 3. vers Secondly Gods approbation of it in these words God saw the light that it was good Thirdly Gods separation of it from the darknesse vers 4. Fourthly Gods nomination or naming of the light day and the darknesse night and so compounding these two light and darknesse into the first whole day of the World vers 5. In the first thing which is the creation of light the first of all perfect creatures in this visible World two things come to bee sifted and examined for our right understanding thereof First the thing created Light what is thereby here meant Secondly the manner of creating it God said Let light bee and it was so Concerning the first I find divers and severall opinions of the learned Saint Augustine lib. 1. in Genes ad literam cap. 3. and Rupertus lib. 1. de Trinit cap. 10. doe by this light understand the highest heavens and the Angels which are not a corporeall but a spirituall light but this cannot bee the truth for this light is said to bee that which is called the day and is opposed to the darknesse of the night here in this mutable and visible World the shining whereof doth distinguish day from the night which cannot bee said of the Angels and the highest heavens which were not made out of darknesse nor out of the rude unformed masse as this light was which God commanded to shine out of darknesse as the Apostle saith 2. Cor. 4. 6. Secondly others as Beda Lyra and Lombard doe by this light understand a bright cloud carried about and making a difference of day and night Nazianzene and Theadoret doe think that it was the same light which now is in the Sun Moone and Starres subsisting at the first in one bodie and afterwards divided into severall parts when God made the Sun Moone and Starres out of it Basil thought that it was light without a subject Aquinas that it was the light of the Sun made imperfect at the first and of this opinion is Pererius also Catharinus held that it was the Sun it selfe made first of all which is directly contrary to the expresse words of the 16. vers which affirme that the Sun was made the fourth day Iunius by light here understands the element of fire In this variety of opinions I hold it the best and surest way of finding out the truth to seeke it out of the word used in the originall text The Hebrewword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or which is here translated Light besides the tropicall and spirituall senses in which it is used in those Scriptures which call God the light in whom is no darknesse and the light and salvation of his people and doe call Gods regenerate people light in the Lord doth more properly signifie two things First that naturall bodie or substance which among all the parts and creatures of the visible World is most bright and shining in it selfe and gives light to others as for example the Sun Moone and Starres are called Lights Psalme 136. 7. and the element of fire is called by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light Ezech. 5. 2. Secondly it signifies and that most frequently in the Scripture the light that is the shining brightnesse of the heavens and of the Sun Moone and Starres and of the element of fire burning in a lamp or torch or other combustible matter Here I doe not take the word in this latter sense onely for a shining brightnesse for then God had created an accident or quality without a subject which is a thing against nature of things created for common reason and experience shew that never did any qualitie subsist of it selfe without a substance by course of nature no light can be but in some created body as in the heavens fire or aire But hereby light wee are to understand of necessity some notable part of this great frame of the visible World which God first framed out of the rude masse which was without forme and void before mentioned yea that part which is most bright shining and resplendent and doth by light and brightnesse which is naturall in it shine forth and enlighten other things Now that cannot bee any of these lower elements the water and the earth for they have no such light in them and besides it is manifest that they were formed out of the grossest and most dark part of the common masse on the third day vers 9. Neither can it bee the spacious region of the aire which is extended and spread abroad farre and wide over all the round globe of the earth and the waters and reacheth up to the etheriall region of the visible heavens even to the sphaere of the Moone and is called the lowest heaven or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the broad expansion or firmament in the midst of the waters For that was formed the second day as appeares in 6. 7. 8. vers It must needs therefore bee the firmament of the visible heavens which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The large and farre stretched firmament of the midle heaven even the fiery or etheriall region wherein God on the fourth day formed and set the great lights of the Sun Moone and Starres vers 14. 16. For first those heavens were framed and made of the most pure and refined part of the masse which is the common matter of the visible World and are most bright and shining full of light and brightnesse and undoubtedly as in place and order they are the next to the highest heavens so they were created next after them in the first day and are here called by the name of Light because all the light of this visible World is in them and from them shineth into the aire and giveth light upon the earth Secondly there is no particular mention made by Moses in this Chapter of the framing of these heavens among all the works of the six dayes except it bee in this word Light and it is most incredible that hee would omit the creation of them which are the most excellent and glorious part of the visible frame of the World especially seeing hee doth exactly and particularly name and relate the creation of all other parts and the day wherein they were created I am not ignorant that Aristotle and the most learned naturall Philosophers of his sect did hold that the visible heavens are eternall and unchangable and of a matter and substance different from the foure elements fire aire water and earth and were not made of the same common matter Also divers learned Christians and Schoolemen doe thinke that these heavens were created together with the highest heavens immediatly of nothing in the beginning when time first began to bee and are mentioned in the
first verse and that light which is here said to bee made is the element of fire the naturall place and region whereof the Philosophers held to bee next under the visible heavens and above the aire their reasons are two especially The first because there is no other mention of the creation of the firie element in all this Chapter The second is because the fire is the most pure element and full of light But these things are not of strength to overthrow our exposition First for the opinion of the Philosophers that the visible heavens are immutable and cannot bee dissolved it is contradicted by the expresse words of holy Scripture Psalme 102. 26. and 2 Pet. 3. 10. Also wee finde by experience many changes in those heavens as new Starres Comets appearing for a time after vanishing The Sun and Moone stood still for the space of a whole day Iosh. 10. and the Sun went back ten degrees 2 King 20. Secondly the vertue and influence which is in the visible heavens and is from them naturally communicated to the lower elements sheweth plainely that they all are of one common matter Thirdly that they were not made at once of nothing with the highest heavens appeares by this that the Sun Moone and Stars which are the chiefest parts and ornaments in them were created after the first rude matter and secondarily formed out of it on the fourth day Fourthly that the visible heavens are indeed the pure element of fire which is here called Light and that the creation of the light is the creation of them and of the firie element all in one may easily bee proved by divers reasons First by the light and servent heat which flowes from them into things below by meanes whereof they doe beget firie meteors and lightenings in the aire and scorching sumes and burning flames in the earth as dayly experience teacheth Secondly by the burning and consuming fires which descended from those heavens in the destruction of Sodom and when the Lord came downe on mount Sinah to give the Law and when Eliah consumed the captaines and their fifties 2 King 1 and was answered by fire which consumed his sacrifice 1 King 18. Thirdly that these heavens are of a fierie substance and indeed the pure element of fire and that in the dissolution of them when the Lord by his mighty voice shall rend them and dissolve them at the last day and mingle them with the inferiour elements they shall bee all on fire and in flames and flashes shall passe away with a noyse and melt the elements with servent heat and burne the earth with all the works that are therein the Apostle doth affirme in plaine words 2 Pet. 3. 11. 12. If they were not of a firie substance made out of the rude masse but of an higher and super-elementary nature created immediatly out of nothing together with the highest heavens they could not bee dissolved and set on fire Thus you see the first thing opened viz. what is here meant by Light The next thing is the manner of creation expressed in these words God said Let there bee light and there was light I will not here trouble my discourse with needlesse questions which are moved by divers ancient Writers and not cleared concerning the manner of Gods speech when He said Let there bee light as whether it were a bodily and audible voice or a spirituall and the like Certainly it was no sound of voice nor any forme of words or speech by which God formed the light It was the act of his Almighty power by which he formed and brought into actuall being the light and every other thing even so as hee had decreed from all eternitie Now the Spirit of God doth here expresse this powerfull act by the name of saying or speaking for 3. reasons First because as the speech and word of a wise man sheweth his minde and declareth his will so by this act of power by which the light and every other thing was formed God did shew and declare his eternall counsell purpose and decree concerning the nature and being of them Secondly because God the Father by his eternall Word the Son who is one God with himselfe did forme and make the light and all other things created as appeares Ioh. 1. 3. and Colos. 1. 16. and Hebr. 1. 2. Thirdly to shew that the creation of the World and all things therein was a worke as easie to God as it is for a man to speake a word and to command a thing to bee done and that God by his power omnipotent and powerfull and mighty word and command can as quickly bring into being the greatest things and performe whatsoever he willeth and purposeth with more case then man can speake and say Let this thing be This is the true sense of the words wherein the manner of creation is expressed The second thing after the creation of light is Gods approbation of it in these words And God saw the light that it was good That is such as God purposed to make the light such it was when hee had made it there was no defect in the making or in the thing made but God did see and know it perfect in the kind thereof and did approve it to bee good profitable and usefull every way for the purposes which hee intended The third thing is Gods dividing between the light and the darknesse which did over-spread the face of the deep and possessed all the rude masse which yet remained without forme and void This dividing between them was nothing else but Gods setting and placing of the firie and shining visible heaven in the superiour place above the confused matter which was full of darknesse and settled downe in the inferiour place where now the inferiour elements are The fourth thing is Gods nomination of the light and darknesse and composing the first day of the evening that is the space wherein the darknesse remained over all the deep before light was created out of it and of the morning that is the space wherein light appeared before God set upon the second dayes worke and made the firmament This is expressed vers 5. God called the Light Day and the Darknesse he called Night the evening and morning were the first day Here for our right understanding of this point divers doubts and questions come to bee touched and briefely answered The first is how and in what sense God is said to call the light Day and the darknesse Night The true and full answer is this that God did not onely call the light Day and darknesse Night but also did ordaine and appoint that the time of light should bee the day and the time of darknesse should bee the night and that they should bee so accounted and called The second is why God called onely the light day and Moses calls both the evening and the morning that is the time of light and darknesse one
the airy or lowest heaven is thus called Verse 20. and 26. where it is said Let the fowles flie in the open firmament of heaven and Psalme 79. 2. and Hos. 2. 18. and many other places where wee read of the fowles of heaven But the best learned of later times have for the most part held that by the firmament is here meant that vast and spacious element and region of the aire which is extended and stretched out not onely round about all the Earth and the Sea but also reacheth from this globe of the Earth and the Sea to the starry heavens even to the spheare of the Moone and this is without doubt the true sense and meaning of the word in this place as appears by divers reasons First the Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which God called this firmament or large region being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies there or in that place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies waters notes out unto us that this firmament is the place where waters are engendered in the clouds and which from thence descend and water the earth and that is the fluid and waterish element the aire Secondly there is no other firmament besides the aire stretched out between the waters of the Sea which are below and the undermost and the waters above in the clouds heaven-ward and from thence distill and water the earth and did descend in great aboundance and drowned the old World when God dissolved the clouds so opened the floud-gates and windowes of heaven The aire is the onely element which divides between these two waters of the clouds above and of the Sea and Rivers below Thirdly the airy region is that in which the Sun Moone and Starres doe shine and give Light to the Earth and in which their beames and light appeare to us on earth The light of the starry heavens and of the Sun which alwayes shines in them even at midnight as well as at noone day is not seene of us as it is in the heavens but as it is in the aire for by multiplying their beames in the aire the Sun Moone and Starres are seen of us and give light upon the earth And therefore it is not said that God made the Sun Moone and Starres in the firmament or set them to have their place and being in it but gave them to bee lights in it that is set them above to shine through it and by multiplying their beames in this firmament the aire to give light to the earth Verse 15. Fourthly the fowles which flie in the open face of the aire are said to flie in the firmament which God called heaven Verse 20. Fifthly the highest heaven was created in the beginning in the first moment of time together with the Angels And the starry heaven is the light created in the first day therefore this heaven here called firmament is the airie region or lowest heaven Sixthly in all places of Scripture wherein wee finde this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated firmament wee may very well and with good reason understand by firmament the large extended region of the aire and it cannot be proved by any one place that the word signifies any other then the airie heaven enlightned with the beames of the Sun and the starry heavens Seventhly they who here by firmament do understand the starry heavens are forced by the words of the text which say that the firmament is in the midst of the waters and divides the waters above from the waters below to imagine that there are waters above the starry heavens there placed to mitigate the heat of the Sun and the Starres and that these waters drowned the old World which is a ridiculous conceipt grounded on palpable mistaking of divers Scriptures and contrary to all reason For the places of Scripture which speake of waters above the heavens intend no other waters but such as are in the clouds in the middle region of the aire and above the lowest region of the firmament or airy heaven First the Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is above the firmament or above the heavens signifies no more but waters that are above heavenward Secondly the Scriptures doe plainely expound this phrase and in many places shew that by waters above the heavens they doe not meane either the multitude of heavenly Angels as Origen dreamed or any Crystall orbe or naturall waters above the starry heavens as Basil Ambrose Beda and others imagined or the matter of spirituall and supercelestiall substances different from the matter of earthly creatures as Austen thought but that these waters above are the waters in the clouds above in the middle region of the aire even raine and haile and snow and such waters as flow from thence in great aboundance when it pleaseth God to open the bottles windowes fountaines and floodgates of heaven that is the clouds for the clouds are called the bottles of heaven Iob 38. 37. and the fountaines of the deep Prov. 8. 28. and the watery roofe of Gods chambers Psalme 104. 3. and God is said to bind up his waters in the thick clouds and the cloud is not rent under them Iob 26. 8. and when God openeth the clouds and sends downe raine to water the earth to give to it the blessing of fruitfulnesse hee is said to open the windowes and flood-gates of heaven Gen. 7. 11. and Mal. 3. 10. And the lowest region of the aire in which the dew is engendered of vapours and mists dissolved into small drops is called heaven and the dew from thence distilling is called the Dew of heaven Gen. 27. 28. Psalme 133. 3. and Zach. 12. 8. So then wee see that the firmament here called heaven is the wide and broad spread aire reaching from earth to the starry heaven and compassing the globe of Sea and land round about and by the waters above the firmament the waters in the clouds are meant which are above the lowest region of the airy heaven or firmament And thus much for the opening of the first thing in my text to wit the thing created The second thing is the creation of this firmament and the manner of it It is said God made the firmament that is framed it as hee had done the light the starry heavens out of the rude matter before named which was without forme and void Verse 2. and this hee did by the same power and after the same manner as he did the light saying Let there be a Firmament that is by his eternall Word the Son by whom he doth exercise all his power and performe all his works according to his eternall Counsell and by whom hee sheweth outwardly his eternall purpose and will as a man by his word doth openly professe and declare his mind and purpose And thus wee see the Son◠still worketh with the Father and
the Spirit in the creation of every thing in the World and without him nothing is made and created The third thing is a maine use for which this firmament was made to serve namely to divide the waters from the waters that is the waters which are below in the Sea and Rivers and are mingled with the earth from the waters which are above in the clouds for wee finde by experience that there is no other thing which divides between those waters but onely the lowest heaven the airie firmament There is also another use hereafter mentioned Verse 20. that is to convey the light from the Sun Moone and Starry heavens to the earth The fourth thing is the name by which God called the firmament that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven Indeed according to the common etymologie and notation approved of all the learned this name most properly expresseth the nature of the aire the place of waters and waterish clouds and the starry and highest heavens are so called by reason that they appeare to us in our fight to be one and the same common body or else by a metaphore because there is a great similitude between them and the aire in respect of their purity and brightnesse or as I have formerly noted this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is the proper name of the highst heaven may have another derivation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth there doubled or made in the forme of the duall number and so it is as much as if one should say there there that is there is the place of all places there is the best being in the heaven of heavens and here wee may observe what manifold and wonderfull wisedome there is in the names which God hath given to creatures which hee himselfe named The fifth and last thing to bee considered in this text which is a point of greatest difficultie is How by the framing and continuance of this worke there came in an evening and a morning which are the second day The Sun was not yet created to shine and to give clear day light such as wee now have and therefore how could there bee a day or a morning And the light that is the bright frame of the firie heavens being extended over all the inferiour masse of the inferiour elements not yet formed how could there bee an evening or night and so a whole civill day as the text here speakes All that the learned have devised and written for the removing of these doubts is this Some hold that the light which God created subsisting without a subject did for the space of 12. houres shine and send forth beames and make the morning and againe for the space of 12. houres was contracted and withdrew it selfe and so made the night or evening This is the opinion of Basil and Damascene Others think that light created the first day being a bright cloud which moved about as the Sun doth did shine like fire one while and so made the day and was like a thick cloud of darknesse for another while and so made the night as the pillar of cloud which lead Israel so Beda holds Others thinke it was the light of the Sun created imperfect at the first and moving about with the heavens did make a difference between day and night equally But certainly the light which God created being good that is a perfect creature in his kind and so approved of God as the words of the text shew cannot with any reason bee held to bee any imperfect thing which afterwards was altered or any such mutable and corruptible light as was kindled and quenched for God seeing and approving it for good would not so quickly alter it Wherefore I take the evening or night time of the second day to bee the time wherein God by his word and power was separating the aire and purging it by causing the thick waterish and earthy part to descend and settle downewards towards the center For all that time the vast and spacious wide region of the aire being not purified remained dark and duskish because the light of the firie heaven did not shine thorough it and that was the evening or night of the second day but the aire being made pure perfect and settled in his naturall place received the light of the heavens into it for the space of 12. houres before God began to create the other elements which were the first works of the third day And this was a day of light cleare enough for the creatures then made though not so light as when the Sun was made and this evening and morning made the second day as the text saith And thus we see the true sense and meaning of the text and what is the second day and the work thereof from whence wee may observe some points of Doctrine First wee hence learne that God proceeds most wisely and orderly in the creation of the World declaring manifestly that hee doth nothing in vaine nor makes any thing before it is usefull and necessarily for the communicating of his goodnesse to his creatures but doth all for the benefit of others and addes nothing to himselfe neither hath need to receive glory from any creature If God had made the Sun and Starres before hee made the aire or the earth men might have imagined that hee had made the Sun and lights of heaven not for the use of men and other earthly creatures but either because hee had need of them in the heavens to adde glory to himselfe or else to remaine for a time without use and in vaine But in that hee made not the glorious lights at the first before the aire through which they might shine and give light to the earth Hereby hee sheweth that hee created all things wisely and orderly the most needfull things in the first place and nothing before there was use of it nothing which remained unprofitable for one houre and that in creating the World hee neither sought nor needed any addition of glory to himselfe but made the glorious Sun and lights for to shew and to impart his glory to men and his goodnesse to other creatures Let us all see Gods wisedome and goodnesse and labour to imitate him in them and as he doth all for our use not his owne profit so let us not seek any thing in the World for our owne vaine ends but make the setting forth of his glory the end of all our labours and strive to doe his will and pleasure not our owne nor the will and commandement of any man when wee perceive it to bee contrary and not according to the will and word of God Secondly in that the light of the second day which shined onely in the aire and through it to the earth and deep was not a cleare but obscure light in comparison of the first day and the dayes after the Sun Moone and Starres were made not much brighter then
the night of the three last dayes Hereby God did foreshew that the aire and this lowest World is the place of Satans Kingdome wherein hee doth rage and tyrannize with great power after his fall untill hee be cast into Hell at the last day which also other Scriptureâ— shew as Eph. 22. where Satan is called the Prince of the aire and Revel 16. 17. the Kingdome of Satan is called the aire and Ioh. 14. 30. our Saviour calls him the Prince of this World Wherefore let us not place our felicity here in the things of this World nor hope for peace and rest in this lowest airy heaven where Satan ruleth and rageth Hee who preacheth for things here hee speakes into the aire 1 Cor. 14. 9. Hee who wrastleth for a prize here hee beateth the aire and strives for uncertainties 1 Cor. 9. 26. Let us looke up higher to the Heaven of heavens to the Country and City which is above and where Christ is there let our heart bee Verse 9. CHAP. VIII The third dayes worke Of Water and Earth distinct elements Of the names of Earth and Sea Of Herbes Plants and Trees All earthly things nothing to God Wee are Pilgrimes on earth Vses God ruleth the most tumultuous creatures Vse ANd God said Let the waters under the Heaven bee gathered together unto one place and let the drie land appeare and it was so Verse 10. And God called the drie land Earth and the gathering together of the Waters called hee Seas and God saw that it was good Verse 11. And God said Let the Earth bring forth grasse herbe yeelding seed and the fruit tree yeelding fruit after his kind whose seed is in it selfe upon the Earth and it was so Verse 12. And the Earth brought forth grasse and herbe yeelding seed after his kind and the tree yeelding fruit whose seed was in it selfe after his kind and God saw that it was good Verse 13. And the evening and the morning were the third day The third dayes worke is the creation of the Earth and the Seas and the separating of them one from another in place and the calling of them by their names also the creation of the Herbes Plants and Trees out of the Earth all which made up a third dayes worke In the 9. verse wee have the creation of the two grossest and lowest elements the Water and the Earth laid downe very briefely and withall the separation of the Water from the Earth into one place and the appearance of the earth above the waters The first words And God said shew that God by his eternall Word the Son created these inferiour elements and all thing in them and still the Son works with the Father in all the works of creation These next words Let the waters under the heaeen bee gathered together unto one place and let the drie land appeare seeme not to speake at all of the creation of the waters or of the earth but onely of the separation of the waters into one place and causing the dry land to appeare by it selfe Some Expositors gather from these words that the earth and the waters were created before and that the earth being made perfectly round in the lowest place and framed of the heaviest and grossest part of the rude matter which settled about the center was all covered with the waters which were made of the purer part of that rude masse which remained after the creation of the spacious firmament the airie heaven and the naturall place of the waters was above the earth betweene it and the aire I easily beleeve and acknowledge that the earth being made of the heaviest part of the rude matter doth occupie and possesse the lowest place about the middle center of the round World and that the naturall place of the water which is a purer and lighter element in which place God first created it and gave it being is the place next above the earth compassing it round on every side and if the element of water were in quantity more then the hollow places of the earth could conteine it would overflow all the upper face of the earth or if God should bring the earth into a perfect round globe without risings up of hils or hollow valleyes the waters of the Sea would stand in the upper place next above it between the aire and the earth For wee see and find by daily experience that as heavier elements do descend downwards when they are in lighter elements and doe by naturall motion tend to the lower place as for example drops of raine-water being ingendered in the aire descend downward and the earth and every part of it whether a stone or lump of clay or clod of earth will sinke downe move towards the bottom in a lake of standing water and in a vessell full of water So also the lighter and thinner elements doe naturally ascend above the heavier and seeke the higher place and cannot but by violence bee kept under them or in the same place with them for wee see that sparks and flames of fire being in the aire will continually ascend upward till they come to the place above it and if aire be closed up in a bladder and by some weight held downe in the bottom of a pond or some great vessell of water if it bee let loose by opening or bursting the bladder it will presently flie up and make speedy way in bubbles to the top of the waters and if waters bee either ingendered in the earth under the ground or by secret conveyances bee driven from the Sea into the earth it will continually spring up till it cometh to the top of the earth and hence it is that wee have so many springs of water rising out of the earth But I cannot beleeve that the earth and the waters of the Sea were created distinct elements before the third day because no words in this Historie of the creation doe before this day mention any creation of water and earth as they are elements perfectly formed and distinct one from another Indeed the rude masse which was without forme and void is called Earth and the Deep and the Waters not because it had the forme of these or was any one of them but was onely the matter of which they were made and because it was like earth for the grossnesse of it and like water or a deep quagge or muddy lake for the instability of it And although it is said before that God made the airie heaven to divide between the waters above in the clouds and the waters below under the aire in the Sea and the Rivers yet it doth not follow that these waters were created before or that then immediatly it did divide betweene them but that it was made to divide between them afterwards when they were created Yea itis plaine that therewas no raine in the aire nor clouds nor mists nor vapours ascending up from the earth till after the earth was furnished
an helpe meet for him The words seeme to sound as if God had brought the creatures before Adam to see if either he himselfe or Adam could find one among them all fit to bee a consort for Adam and a meet help But the purpose and intent of God was to imploy Adams wit and to take an experiment of it as is before noted And as for God hee knew well enough what was to bee found among all the creatures hee needed not either to seeke for Adam or to set Adam to seeke a meet helpe among them Yea hee had said before I will make an helpe meet for him The meaning is that when Adam had viewed and named all kinds of earthly creatures hee found them all so farre inferiour to himselfe and so unlike in nature that they could not all yeeld him an help meet for him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated meet for him some would have it to signifie against him which is most absurd For the Woman was not made a perverse creature to thwart Man then shee had beene a Crosse and an Hell not an help Tostatus would have this word to signifie contrary to him because the Woman in her naturall members or parts is contrary to Man which is also absurd Neither doth this word signifie as one before him that is as Kimchi expounds it as one to stand before him and to attend him as a servant for then God would not have made her of his owne substance but of a meaner and inferiour matter But the word signifies as one which is his second selfe made in the same forme like him as a picture is drawne in a table set just before a mans face and over against him that it may in all parts answer to his shape and feature Such an help Adam could not finde among all earthly creatures but such a one God purposed and resolved to make for him even one who should be his second selfe made of his owne substance and in the same image of God and consisting of a living reasonable Soule as hee did and of a body in all parts and members and in forme and shape fully like to his body onely the difference of sex excepted This common sense and experience doth shew and teach and therefore this is the true sense and meaning of this phrase I will make an help meet for him And hence wee learne That man created in the image of God doth so farre in nature former and substance excell all living creatures birds beasts and living things on earth that none of them all is a meet consort or companion for him to converse with Some delight hee may take in ruling over them and in their service and obedience but no true or solid content in their society and conversation As Adam found this in the state of innocency and in his pure uncorrupt nature so all Adams sons of the best temper ever abhorred to bee excluded from humane society and to converse with birds and beasts David counted it worse then death to live among wild beasts in the desarts and complained bitterly of it Psalme 42. and could not bee satisfied till hee had drawne to him all discontented persons and them who durst not shew their heads for debt 1 Sam. 22. 2. So did austere Eliah when Iezabel made him flee for his life into the wildernesse 1 King 19. And never any of Gods Saints delighted to live in the wildernesse onely among beasts and birds without humane society except in times of cruell persecution as appeares Hebr. 11. or for some speciall triall and temptation as our Saviour Mark 1. 13. and his forerunner Iohn the Baptist Luk. 1. last verse to harden him and make him austere and a second Eliah This admonisheth us to esteeme the society of men as a great blessing of God and not to set our delight on dogs horses hawkes and hounds more then in the company of men as many doe which is an argument that they are degenerate from the nature of men Secondly this discovers the beastly dotage of many Romish Saints and of the Monkes and Anachorites of the Church of Rome who count it an high point of perfection to live in caves and dennes and cottages in the wildernesse remote from all humane society and to converse onely whith beasts yea and to preach unto them as their Saint Francis is by them recorded to have done and have called ravenous Wolves his bretheren God made man a sociable creature to delight in humane society and hath given him a mouth and tongue to speake his minde to others who can with reason hear and understand him Hee who will follow Christ must not looke on his owne things but on the things of others and must impart all his holy meditations to as many as hee can if hee hath any in him Otherwise hee hides his talent and covers his candle under a bushell which favours of Satanicall envy hath no relish of Christian kindnesse and charity I might here observe the conformity of Woman in her nature and frame unto man and the sweet harmony and concord which by the law of nature and creation ought to betweene Man and Woman but I have in part touched it before and shall have more occasion hereafter I proceed to the creation it selfe laid downe in the 21. and 22. Verses wherein I observe First the matter of which the Woman was made to wit a Rib of the Man Verse 21. Secondly the manner Verse 22 In the matter First it is shewed that God caused a deep sleepe to fall upon Adam such as makes a man senselesse of any thing which is done to him so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies This sleepe was not naturall but an extraordinarie sleepe which God made to fall on him a sleepe which came not from any violence done to nature but by the powerfull hand of God making man to sleepe quietly so that hee did not feele what God did to him Secondly it is said that in this deep sleepe God did take one of Adams Ribs and closed up the flesh in stead of it Here divers questions are moved by divers interpreters 1. Whether it was one Rib or a paire of ribs 2. Whether it was one of Adams necessary Ribs one of the twelve which every man hath naturally in his side or whether an extraordinary Rib made in Adam for the purpose 3. Whether Adam was cast into stupidity to take away paine and feare or whether for some other cause Some thinke that if it was a Rib created in Adam above the ordinary number then Adam was made a monster Others say that if it was an ordinary Rib then Adam was afterwards a maymed man and wanted a necessary naturall part But I conceive this to bee the truth First that it was but one Rib or at least one paire of Ribs so the text affirmes Secondly it was not one of Adams necessary Ribs required
that is all must either voluntarily as they are bound in duty give all obedience and honour to him and pray humbly in his name to God or by his power bee forced and compelled to bow under him as a Iudge and yeeld to his will Philip. 2. 10. 11. Limited Dominion is not over all creatures but onely over creatures of the inferiour World fish fowles and beasts neither is it a right and power given to that Lord and Ruler to doe with the creatures what hee will and to use them as hee listeth but onely to make them obey and serve him so farre as the superiour Lord doth thinke them fit and convenient for his use for his present state condition This limited Lordship delegated Dominion doth vary and alter together with the state and condition of him to whom it is given and it is sometimes and in some Persons greater and in some lesser according to their severall states and conditions and their severall dispositions and behaviour towards the supreme Lord to whom all power and Dominion doth absolutely belong over all creatures This indeed is the Dominion which God in this text gave to our first and in them to their posterity This Dominion is limited to fishes fowles beasts creatures living on earth as the words of the text plainely shew Secondly while man continued in his innocency and integrity as he had power ability given and continued to him to rule order and dispose all those creatures aright in all things so hee had a true right and interest in them given and continued by God Thirdly as there was a bond of duty laid by God on these creatures to obey man and to yeeld to his upright will so there was a disposition inclination and fitnesse in them to obey man in all things which hee in his wisedome thought fit And therefore this Rule and Dominion it may bee called dominium paternum a fatherly loving and sweet Dominion and Rule of man over them But this Rule and Dominion being forfeited by man and lost by mans sin and fall together with his owne life and welbeing is no more to bee challenged or usurped by man or by any of his posterity but onely so farre as it is restored by Christ who is the haire of all things and the onely begotten Son by whom the Father made all things and by whom as by the Lord creatour with himselfe hee gave this Dominion to man created in his image Now this Dominion Christ hath restored to men in divers and severall degrees as they differ in state and condition First to the elect and faithfull Christ hath purchased and procured that they as they are his members united to him and adopted to bee children of God in him should have a right and interest in all things not onely on earth but also in heaven so that they may make use of all things so farre as they serve to helpe and further them in the way to heaven and to the fruition of God so much is testified 1 Cor. 3. 21 22. where the Apostle saith all things are yours whether Paul or Apollos or Cephas or the World or life or death or things present or things to come all are yours and yee are Christs and Christ is Gods Over the creatures on earth they have that Rule and Dominion given which is mentioned in my text but with some difference as may appeare in divers particulars First Adam had rule over them onely to order them and make use of them for contemplation and delight Secondly Adam had Rule and Dominion over them all in his owne Person but the elect have now a generall right to all but not a speciall right every man in his owne Person to every living creature They may make use of all living creatures which come within their sight and knowledge to contemplate on them but they may not take into their possession nor kill eat and take spoile of any but such as are wholly loose from other men and which God by lawfull meanes gives and puts into their hands Thirdly as Adam had power and ability to call and command all living creatures so they had an inclination and disposition to obey him But the elect have not that naturall power and ability nor the creatures that inclination because of the vanity and corruption which still remaines untill the full redemption come and all things bee restored and all creatures delivered from bondage of corruption and restored to the glorious liberty of the Sons of God Rom. 8. 21. So much as God in his wisedome findes fit for man in this estate of grace so much power over the creatures hee gives to him and so much inclination and fitnesse to the creatures Secondly to men unregenerate Christ hath purchased and procured a kind of common and secondary Right and Dominion over the creatures that is both power and liberty to use them so farre as they serve for the common weale and order of the World and the benefit of the elect Some have possession given them and power over the creatures that they may live and grow and continue in being till the time of their conversion and regeneration when they shall have a true interest in Christ and to all things in and through him Some wicked men not elect have them lent of God and Christ hath procured that they should have the use and possession of them either for the good of the elect who live among them or the benefit of their elect successors and chosen posterity which naturally shall come of them and to whom they shall bee instruments of naturall being So long as unregenerate men have possession of creatures either given by men or gotten by industry labour and other meanes which are not civilly and naturally unlawfull so long they have Dominion over them and power to use them joyned with civill right which Gods law allowes by the procurement of Christ and for his sake I have a little digressed and gone beyond my bounds in speaking of this Rule and Dominion as it is restored by Christ for that is proper to the state of grace and not to bee handled under the creation It is dominium regium regall Dominion or rather in part tyrannicall and violent in respect of the creatures which are naturally so averse from it and their native inclination is quite against it in some measure and degree The third thing next in order after Dominion is the foode which God allotted both to man and to other living creatures on earth in the state of innocency expressed Verse 29. 30. I have given you every herbe bearing seed which is upon Earth and every tree in which is the fruit of a tree yeelding seed to you it shall bee for meat 30. And to every beast fowle and creature living on earth I have given greene herbe for meat and it was so Now here wee cannot understand the creating of herbes trees and grasse
for himself and them so far as was needfull in his kind and in that naturall estate and what was just for him to do and how to beare himself uprightly towards God and all his creatures That he had the knowledge and understanding of all these things sufficiently to make him perfect and happie in that estate and that there was no errour or ignorance in him of any thing which was meet for him to know appears most plainely by divers things First by Gods giving to man dominion and rule over all living creatures and puting him in the garden to dresse it and puting all the earth in Subjection to him which God would never have done being infinitly wise and just except he had knowne man to be one who understood and knew the nature of the earth and all Herbes Plants and Trees in it and by his reason wisdome and knowledge was able to rule all Creatures with discretion and to order them according to their severall natures and to dresse the garden and subdue the earth Secondly by Adams naming of all the Creatures every one by such a name as did shew the nature of it so that God did approve and confirme the names Gen. 2. 19 and every Creature did in all likelyhood come to Adam being called by that name Thirdly by the understanding which he had of the nature of the woman when God shewed her to be formed of his Rib and presently giving her the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woman or shee Man Gen. 2. 23. Fourthly by Adams free conversing with God and hearing of his voice without fear or dread which was a strong evidence of an upright heart and pure conscience and that he knew God and his goodnesse and that though God was greater then he could comprehend yet God would not hurt him but uphold him so long as he did obey Gods will revealed to him Secondly man did resemble God in the perfect liberty and freedome of his will and in the perfect conformity of it to the revealed and knowne will of God and in the readinesse and naturall forwardnesse of it to will whatsoever good was within his power and of himself to will nothing which was unjust and evill by these things he resembled the free will and liberty of God and his justice and equitie in all his doings That mans will was most free to good and that he had power of will to obey God appeares First by this that the Law of God was written in his heart as the rule of his life and actions and that so deeply that it remaines in the heart of his corrupt seed in some measure cannot be quite blotted out As he knew by his understanding and in his minde so he was willing in his heart to will and to do all accordingly of himself would never have fallen if the Devill that Spirituall wickednesse had not by the Serpent seduced and deceived him Secondly by the power and Dominion which God gave to him over all Creatures visible which he would not have done if man had not been as ready in will as perfect in knowledge to rule them aright It is not knowledge alone but uprightnesse of heart and will and power and freedome to will just things justly which God requires to make an able and sufficient Ruler as David testifieth in his last words Thirdly it is manifest by the commaundement which God gave to man to be obeyed under paine of death which he being a good God would never have imposed on man if mans will had not been free and upright for then he had laid a snare which man could not have avoided and had required more of man then man by his naturall power was able to performe Thirdly man was also conformable to God and to his just will goodnesse purity and happinesse in all the desires and affections of his heart and soule He of himself desired no more but that which God gave him and allowed him hee loved God as his Creatour and the author of all his good He did rejoice in Gods favour love and bountie He delighted himself in all the naturall gifts which God had given him and in the good creatures of God there was perfect Harmonie and sweet consent between his reason understanding will and his desires and affections whatsoever he knew to be good and just that he freely willed desired and affected there was no disorder discord or repugnancy and dissention in any power or faculty of Soule or Body no least cause of griefe but all joy and content And of himself he never would have desired more then God had given nor coveted an higher estate if Satan had not suggested such desire and seduced him This and indeed all the whole perfect uprightnesse of man in all the powers and faculties of his Soule in his understanding will desires and affections is most clearly confirmed by plaine testimonies of holy Scripture First by the last verse of this Chapter where it is said that when God had created man Male and Female and finished the Creation he saw every thing which he had made and behold it was very good If man was very good then was he upright in all the faculties of the Soule in his understanding will desires and affections and there could be no discord among them for that is evill and miserable Secondly we have the testimony of the wise Preacher Eccles. 7. 30. that God made man upright that is in Originall righteousnesse conformable in his upright reason understanding will and affections to the just revealed will of God Thirdly experience teacheth that the things which make man ashamed are ignorance and errour in mind and understanding perversnesse of will disorderly lusts and affections and deformity and distemper either in Soule or Body Now Man and Woman had no cause of shame in them neither were they ashamed when they were naked and went uncovered in all parts as wee reade Chap. 2. 25. and therefore in the state of innocencie all these causes of shame were far from him and he most free from them The Secondary conformity of man to God which is in man according to his Body consists in things which belong to the body and to the outward visible man First wee must not conceive that God is any kind of body or bodily substance as blasphemous Vorstius and other Arminians have written neither that God hath a forme and shape like a mans body as the Anthromorphites of old dreamed For it is manifest that in him who is infinit and so present in all places that he is in his whole essence in every place should have any difference or limitation or dimension or measure of severall parts which is necessarily required in the forme shape and substance of mans body and every bodily thing But yet because in the most wise and artificiall frame and naturall temper of mans body and the most fit disposition and order of all parts by which
in all his outward actions which hee doth either immediatly by himselfe or mediatly by the ministery of his subordinate instruments and it also over-ruleth and disposeth things which are evill which are not done by God himselfe moving the doers of them but come to passe by the permission and sufferance of him wittingly and willingly suffering his creatures to abuse the power which they have from him This point is manifest by the Lords owne words Isa. 45. 7. where hee saith I forme the light and create darknesse I make peace and create evill I the Lord do all these things And by that speech of the Prophet Amos. Chap. 3. 6. Shall there be evill in a City and the Lord hath not done it The true sense and meaning of which words Saint Augustine doth notably expresse where he saith nothing is done unlesse God omnipotent doth will that it be done either by doing it himselfe or suffering it to be done for it could not be done if he did not suffer it neither verily doth he unwillingly without or against his will but willingly and with his will suffer every thing to be To which purpose hee hath divers other speeches as that God being good would not suffer any evill to be done unlesse as he is omnipotent he could bring good out of them neither is that done without Gods will which is done against his will that is his word and approbation In the second maine part there are divers speciall branches shewing the speciall things whereby Gods actuall providence is distinguished from his other outward actions The first is that it consists in Gods ruling ordering and governing the whole World and watching over his creatures with a carefull eye The second that it comprehends in it Gods doing of all good and his permission and suffering of all evill The third that by it God disposeth all things which are done in the World to the manifestation of his glory and the eternall salvation of his elect in Christ. The fourth and last is that it is no other exercise of wisedome power goodnesse mercy and justice but in executing things which hee hath decreed from all eternity even ruling ordering and disposing all things wisely after the counsell of his owne will For the first point to wit that God exerciseth his actuall providence in ruling ordering and disposing the whole World and all therein as supreme Lord King Iudge and Ruler thereof the Scriptures aboundantly testifie as Gen. 18. 25. and Psalm 50. 6. Psalm 82. 1. and 2. Chron. 19. 6. where God is said to bee the Iudge of all the Earth yea the Iudge both in Heaven and Earth who sitteth chiefe among all Iudges and is with them in the iudgement Also in those places where the Kingdome Dominion and Rule over all is said to belong to God and hee is said to bee the King which reigneth and ruleth all to the utmost ends of the Earth yea to be a great King above all Gods and the onely potentate King of Kings and Lord of Lords as I Chron. 29. 10. 11. Psalm 10. 16. and 29. 10. and 4. 27. and 95. 3. and his Kingdome is said to rule over all Psalm 103 19 and that not for a time but from generation to generation Psalm 145. 13. It is he who setteth bounds to the tumultuous Seas beyond which they cannot passe Iob 38. 8. Psalm 104. 9. and ruleth over the raging waves Psalm 89. 9. and stilleth thâ—â— when they arise And that hee hath a watchfull eye over all creatures even to preserve man and beast it appeares Psalm 36. 6. and that as his eyes are upon them that feare him and hope in his mercy to deliver their soule from death and to keepâ— them alive in famine Psalm 33. 18. 19 So his face is against them that do evill to cut off the remembrance of them Psalm 34. 16. The second point is that Gods providence is exercised both in the doing of all good and in permitting and suffering wittingly and willingly all evill which commeth to passe in the World and so it consists of two parts action and permission This also is fully proved and confirmed Isa. 41. 23. and 45. 7. where the Lord proves himselfe to bee the onely true God by disposing all things both forming the light and making peace by his active hand and power and also creating evill and darknesse by permitting and giving up the Divell and his wicked instruments to abuse his power which hee hath given them to doe evill and to worke wickednesse as wee see in Pharaoh whose heart hee is said to harden yea and to raise him up by giving him up to his owne lusts and into the hand of Satan who hardened him and made his heart obdurate so that the more God plagued him with great plagues which naturally tend to breake a stout heart and to pull downe pride the more did his corruption rise up and rebell and the more did Satan stirre him up against God and his people and made him run desperatly into the devouring gulfe of destruction Wee see this also in Gods permitting Satan to afflict Iob and to tempt him to blasphemy by stripping him naked of all that hee had tormenting his body and battering his soule with sore temptations of his wife and friends and with skaring dreames and terrible visions as wee read Iob 1. and 2. and 7. 14. Also the Apostle in expresse words affirmeth that God being provoked by mens wilfull sins doth in just wrath give them to uncleanesse through the lusts of their owne hearts and to vile affections and a reprobate minde to worke all iniquity with greedinesse Rom. 1. 24 26 28. and doth give them the Spirit of slumber eyes that they should not see and eares that they should not heare Rom. 11. 8. not by putting such a Spirit into them so as hee sheddeth his Spirit on men through Christ but by suffering Satan the Spirit of lying and of all blindnesse and wickednesse to enter into them which hee would doe into all men if God did not restraine him and by casting them out of his protection as wee see in the evill Spirit which vexed Saul and in the lying Spirit which deceived Ahab by entering into his Prophets and speaking lyes by their mouths 1 Sam. 16. 14. and 2 King 22. 22. And thus wee see that in all evils of sin Gods providence is exercised by way of voluntary permission But as for all good things which come to passe God hath in them an approving will and a working hand and worketh in men both to will and to doe yea every thought and purpose of good 2 Cor. 3. 5. Philip. 2. 13. and without him we can doe nothing Ioh. 15. 5. So that in all morall duties and in all good and godly workes God worketh in men by his Spirit immediatly and giveth them hearts will and power to doe them and they are but his instruments to performe these good things as
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