THE HISTORY OF THE CREATION AS IT IS WRITTEN BY MOSES in the first and second CHAPTERS of GENESIS plainly opened and expounded in severall Sermons preached in London Whereunto is added a short Treatise of GODS actuall Providence in ruling ordering and governing the world and all things therein By G. W. Batchelour of Divinity and Pastour of St. Iohn Evangelist LONDON Printed for John Bartlet at the signe of the gilt Cup neare St. Austins-gate in Pauls Church-yard 1641. TO THE RIGHT HONOVRABLE AND NOBLE Lords FRANCIS Earle of BEDFORD Robert Earle of Warwick William Viscount Say and Seale Edward Viscount Mandevilc Robert Lord Brooke John Lord Roberts and the rest of the Honourable Lords Committees in the upper nouâ—e of the high Court of Parliament Grace and Peace with multiplicity of all Blessings temporall and eternall Most Noble LORDS THat which the learned Doctours of the Jews doe say of their Masorah to wit That it is an hedge or defence to the Law We Christians may more truly say of our weekly Sabbath the Lords day that it is the hedge of defence to true Christian Religion For as their Masorah which was their Annotations upon all the Scriptures of the old Testament shewing the genuine reading and signification of every word in the Hebrew text with what pricks vowels and accents it ought to be and was anciently written and read by Moses and the Prophets and by tradition from Ezra and other succeeding Fathers in all ages delivered over unto them did serve as an hedge and fence to keep the Scriptures of the old Testament pure from all corruption and alteration so that if any Scribe did in writing any copy of them omit or adde one word or letter or alter and change any vowell point or accent his errour might easily by the notes and rules of their Masorah be discerned and amended So the Lords holy weekly Sabbath being rightly observed according to the Law of God and the first institution and sanctification of it that is First by cessation and rest from all worldly cares and all secular affairs in respect wherof it is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbath that is rest and cessation Secondly by devoting it only to the worship and service of God and by sanctifying it with preaching reading and hearing of the word prayer meditation and other works of piety and exercises of true Religion in which respect it is called the Lords day that is the day of the Lord Christ consecrated to his honor and to the service and worâ—hip of God in his name It is most certainly as we find by experience a strong hedge and fence to true Christian Religion by which true piety and the true knowledge and worship of God and true Faith in Christ are upheld maintained increased and continued among all Christian nations from generation to generation Without observation of this weekly Sabbath and keeping this day of the Lord Christ holy by holy assemblies the publik and private worship of God the knowledge of Christ the memory of our Redemption by him and of his finishing and perfecting that great work and resting from it in his resurrection the publike preaching reading and hearing of the word and all other exercises of Christian religion which are the most effectuall ordinary meanes of grace and furtherances to eternall life and blessednesse would undoubtedly grow out of use and at length utterly decay and vanish This consideration did move me to insist more largely upon this subject and to make many Sermons upon that Text Gen. 2. 2 3. which briefly relates the first institution of the Sabbath on the seventh day in the first weeke of the world and Gods blessing and sanctifying of every seventh day in every week to be an holy Sabbath to his people Out of which Sermons first publikly preached to mine owne peculiar flocke I did afterwards compose this Treatise at the importunity of some of my best affected hearers and imparted severall written copies of it unto divers of them having at that time no hope to get it licensed for the Presse For by Gods speciall providence I having handled the doctrine of the Creation out of the 1. Chap. of Genesis was by my order of preaching and expounding of that Scripture led along and brought to this Text concerning Gods sanctifying of the seventh day at that very time when a book of liberty for sports on the Lords day was by the Bishops in every Diocesse sent to every Parish Church and commanded to be publickly read by every Minister in time of divine Service in the audience of all the people And because I proceeded to handle this subject as the order of my text did lead me and durst not balk that part of Gods word I was three severall times convented before my Ordinary and admonished under paine of suspension to proceed no further in this doctrine not for any errour which could be objected against any part or passage in it but only because the times would not beare it And because I did not hold it fit nor safe for me to obey man rather then God by concealing from my flock any part of Gods truth and shunning to declare unto them the whole counsell of God I have undergone the high displeasure of that Primate to whose jurisdiction my Church doth belong who upon divers false informations of catchers which have bin imployed to entrap me in my words that they might have something wherof to accuse me hath caused me to be convented before the Kings Majesty and the Lords of his Honourable Privy Counsell and hath charged and accused me to be a Preacher of factious and seditious Doctrine and for many years the great troubler of the City of London Wherupon I was committed close prisoner for two and twenty weeks and through close custody was by sicknesse brought neare unto death and could not obtain so much liberty as to be confined to the limits of my brothers house for the safety of my life upon bayle of a 1000 pound given untill by the testimony of fifty five Neighbour Ministers of best report in and about the City I was declared to be innocent and free from all the crimes of which I was accused Now blessed be God for your happy Assembly in this most hopefull Parliament by which I have been eased of my strait bonds and the times are so changed that this Treatise and divers others of my labours are licensed to passe by the Presse into the publik view of the world I should not have dared to commend it to the sight and grave Judgement of your Honours If your godly Zeale for the sanctifying of the Lords day and for the honouring of the name of the Sabbath which appeared most evidently to us all who of late were present at the time when that scandalous libell intituled Sunday no Sabbath was most accurately and judiciously sifted and examined by your Honours and justly censured and condemned to the fire had
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
judge any that is by his owne proper act of judgement but hath committed all judgement to the Sonne that he may have a hand in all judgements together with himselfe and Iohn 16. 13 14. speaking of that speciall illumination of mens hearts and inward teaching which seemes most proper to the Spirit he saith it is not of himselfe alone but it is what he hath heard and received from the Father and the Sonne And therefore the second Branch is manifest that the doer of the outward workes of God is Jehovah our God and all the three Persons in God The third Branch comprehends in it the outward moving cause of all these outward workes namely Gods owne will and pleasure for he is said to do them according to his eternall purpose and after the counsell of his owne will This is expressed in the description and in the words of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever the Lord pleased that is whatsoever is according to the Lords will and pleasure that he hath done and this is testified in other Scriptures as Psal. 115. 3. where it is said that the Lord doth whatsoever pleaseth him and Isa. 46. 10. where the Lo 〈…〉 saith I will do all my pleasure and Ionah 1. 14. All which places shew that first the Lord hath a mind and pleasure to doe such things and therupon he doth them Also Ephes. 1. 11. It is said he doth worke all things after the counsell of his will And Acts 2. 23. 4. 28. the worke of our Redemption by Christ and all that he did and suffered is said to be done by the determinate counsell of God Therfore this Branch is manifest namely That Gods will and pleasure is the only inward mooving cause of all his outward works and that they are nothing but the execution of his eternall will and decree The fourth Branch by which these outward works are specially distinguished from his inward operation comprehends in it the subject wherein these workes do subsist and the circumstance of time and place wherein they are done For these workes are not done within God himselfe neither doe they subsist in his Essence as his inward operations do but they are Extra Dei essentiam without Gods essence they are done in all the world and upon the creatures some in Heaven and some in Earth others in the Sea and all deepe places as my Text saith and they have their circumstances of time and place as God hath appointed from all eternity The Creation was in the first beginning of time in the first six dayes of the world Gen. 1. The Redemption wrought by Christ in the midst of yeares betweene the Law and the Gospell Hab. 3. 2. and upon the mountaine where Hierusalem stood Isa. 25. 6 7. The great execution shall be at the end of the world in the last day of Judgement and the works of Gods governement and actuall providence as they are divers so they are done at divers times and in divers places of the world as experience teacheth on the very day which the Lord appointed did the flood come upon the old world Gen. 7. 11. In the same day which God had fore-told was Israel delivered out of Aegypt Exod. 21. 41. And howsoever the words of the Apostle Act. 17. 18. intimate that in God and not without him We live moove and have our being yet we are not thus to understand that these things are and that we subsist in Gods Essence and that we are so in God as his inward operations and eternall decrees are But that we all are compassed about with Gods presence and essentiall power which are every where and by him as by the chiefe efficient cause and authour of life motion and being are sustained and upheld in life being and motion continually For to be in God that is to subsist in his essence doth necessarily imply coeternity and consubstantiality with God Quicquid est in Deo Deus est nothing can be within his Essence but it must be coeternall with God and of the same Substance with him Hee who denies this must needes deny God to be immutable and most simple free from all composition Therfore this Branch also is most manifest and doth containe in it nothing but solid Truth The fifth Branch containes in it the manner of Gods outward works to wit that in respect of God himselfe they are done with such power as cannot be resisted and in respect of the event they are certaine infallible and cannot faile This is truely collected from the Text For it is said that all Whatsoever the Lord pleaseth hee doth or hath done which shewes that not one jot of his will and pleasure failes but comes to passe If his will or pleasure could be resisted or any thing prevented which he willeth to worke surely the Divell who is so cunning watchfull and malitious would in some things have defeated God or this either by himselfe or some of his instruments But this Text affirmes the contrary that whatsoever the Lord pleased he hath done in all the world Therfore in respect of God they are all unresistable and in respect of the event infallible And this David testifieth Psal. 115. 3. saying The Lord doth whatsoever pleaseth him And Isa. 46. 10. my counsell shall stand and I will performe all my pleasure yea because these are voluntary workes of God and are willed and decreed in his secret counsell from all eternity as I have noted before therefore they must needs be unresistable for Who can resist his will Rom. 9. 19. The sixth Branch containes the principall use and effects of Gods outward workes namely the making of himselfe knowne in his nature and essentiall attributes and so communicating himselfe to his elect That Gods externall workes doe all serve for this use and doe worke this effect we may gather from the dependance and inference of this Text. For the Psalmist having professed that he knows the Lord to be great and that he is the onely true God above all gods that is who hath all the essentiall properties of the true God he proves it by and from his workes and sheweth that by meanes of them he knoweth it And other Scriptures and experience confirme the same Psal. 19. 1. It is said that the heavens declare the glory of God and the firmament sheweth his handy worke day unto day uttereth speech and night unto night sheweth knowledge and Rom. 1. 20. The visible things of God are seene from the creation of the world clearly being understood by the things which were made Even his divine Power and God-head So the works of Gods actual providence in governing and upholding the world and in mooving the Heavens and the starres in order doe shew his infinite wisdome and supercelestia'l glory Psal. 8. 1. His overthrowing of his enemies and the persecutors of his Church as in the stood of Noah and in the drowning of Pharaoh and his host do shew his power His
it demonstrated in all the parts The Manner of Creation in foure things Angels had no hand in the Creation Foure uses of the Point THe first thing now to be stood upon is the creation in generall as it is described in the generall nature of it by the name the Author or causes and the time when it first began and when it was done and that chiefely in this first verse First Creation is here set forth by the name of it in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created Secondly by the Author or sole efficient cause of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Thirdly by the time when God began the creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning and wherein he perfected that worke in six dayes Fourthly by the forme and manner of it vers 3 God said and it was done First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created if it bee rightly understood according to the true and proper signification of it in this place may give great light to the matter in hand I will therefore first distinguish it according to the severall significations in which it is used in the Scriptures and will shew in what sense it is here to be taken and then will come neere to the matter First it signifies properly that extraordinary miraculous worke of God by which he gives a substance and substantiall being to things which before were not and doth make them either of nothing or of some matter which hath in it selfe no naturall fitnesse or disposition to receive such a forme or to be turned into such a substance thus it is used Deut. 4. 32. in these words from the day that God created man And Psal. 148. 5. He commanded and they were created Secondly by a metaphore this word signifies the extraordinary works of God which are very like unto the creation because they are done by a supernaturall power and suddenly brought forth as it were out of nothing when there was no meanes or naturall disposition going before Thus the 〈◊〉 of regeneration in which the wicked corrupt heart of man 〈◊〉 by nature is unfit for any holinesse and most prone to wickednesse is changed in a moment by the Spirit of God and becomes a cleane creature and a new man is called creating Psal. 51. 12. Thus are all great and miraculous works of God called creating When hee raiseth up wonderfull strength out of weakenesse and by them who are as nothing doth overthrow mighty gyants and strong armies this is called creating Exod 34. 10. When God of a stubborne stiff-necked nation and of a people scattered despised and counted worse than nothing raiseth up and maketh a most holy people and glorious Church as he will doe in the last conversion of the Jewes this is called commonly in the Prophets by the name of Creation as Psal. 102. 18. and Isa. 43. 7. and 65. 18. And when the Lord in his just wrath doth raise up evill and destruction to the wicked out of good things which naturally turne to good this is called creating Isa. 45. 7. and 〈◊〉 â—â—ery raysing up of things without meanes as Psal. 104. 30â— When God suddenly beyond meanes or expectation by the supernaturâ—ll power of his Spirit reneweth the face of the earth it is called creating But in this place the word is to be taken in the proper sense for making thingâ— either of nothing or of matter made of nothing and of it selfe unfit and without naturall disposition for receiving any such forme as that which God doth give unto it The word thus expounded sheweth what creation is even a making of things out of nothing or of rude matter undisposed for such a forme and being as God in an instant frameth one of it And so it differs from all other kindes of making and producing things as from naturall generation of living crâ—atures and of clowds raine thunder and the rest which are made by an ordinary power out of matter fitted for the forme of things produced and from all artificall making of thingâ— as house and other things made by art of matter fitted 〈◊〉 〈◊〉 The second thing by which creat 〈◊〉 〈◊〉 is the author and cause of it expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is not here used metaphorically to signifie Angels false Gods and men who are ministers and vicegerents under God as it is sometimes used in Scripture but it is here taken in the sense which is most common and frequent in the originall that is for the true God and is one of his sacred Names And it is a word of the plurall number and in many places is joyned with verbes of the plurall number and that for this end to teach us that though God whose name this is bee but one in nature and essence yet in that unity of essence and in that one eternall Jehovah there is a pluralitie that is a Trinity of Persons This word therefore doth here plainely intimate unto us that Creation is an action of the whole Trinity and that it is the joint worke of all the three Persons even of God the Father God the Sonne and God the Holy Ghost and this shewes that neither Angels nor false Gods but Jehovah the true God is the Author of the Creation as appeares Cap. 2. 7. The third thing by which the Creation is described is the time of it both the first time in which God began to create and did create the highest heaven and the rude masse the earth and also the progresse of time in which God created all visible things in order and finished the whole frame of the visible world This is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning and in other parts of the Chapter which mention the particular dayes in which every thing was made For this word though sometimes it signifies Eternity and intimates unto us the eternall being of the Son of God together with the Father from all eternity and before all worlds as Prov. 8. 22. where eternall Wisdome saith The Lord possessed me in the beginning of his way before his works of old and John 1. 1. In the beginning was the Word yet most commonly and frequently in the Scriptures being laid downe absolutely as in this place it signifies either the first moment and beginning of all time as in this verse or else the first six dayes of the creation or any one of them in which dayes God made finished the whole frame of heaven and earth and all the host of them as Isa. 46. 10. where God is said to declare and foretell the end of all things from the beginning that is from the six dayes of the creation in which God began to speake to man and foretell 〈◊〉 end and Joh. 8. 44. where the Divell is called a â—urtherer from the beginning that is from the last day of the CreatioÌ„ in which God made the Divell marred man and brought him
created in time but was from eternity or that it was created of a matter which was uncreated and had a being before the creation even without beginning 2. Of those doting Jewes and others who held that the inferiour visible world was created by the ministerie of Angels 3. Of Heretikes who denied God the Father of Christ preached in the Gospel to be the Creatour of the World and feigned another God Creatour inferiour to him 4. Of the Papists who teach that there be other Creatours besides God even that every Masse-Priest can create of Bread and Wine the true bodie and bloud of the Lord Christ our Creatour and Redeemer yea that same body which is already which was made of a woman borne â—nd crucified and is glorified at Gods right hand in heaven a strange contradiction and horrible blasphemy which God abâ—orres as a thing impossible For nothing can be made that which it is already nor receive that being which it hath before-hand 5. Of Atheists and Mockers who deny God and scoffe at the last resurrection and at the ending of this World in the last day all which are manifestly proved by the creation Lastly of all Idolaters who esteem and worship that for God their Creatour which is but the image of a creature and in nature and forme far inferiour to the least creature formed by God Thirdly it serves for reprehension and just reproofe First of them who thinke that God can be worshipped and pleased by mens giving of outward things to him immediately for his owne use as gold silver meat drinke clothes and curious ornaments all which God rejecteth as things unusefull for him upon this very ground and for this reason because hee created the whole World and all things therein are his owne already Psal. 50. and Act. 17. 25. Secondly of them who fret and grudge and too much repine and grieve for the overthrow and destruction of Kingdomes Countries Nations Cities Men or Beasts which God at his pleasure and in his justice doth destroy for mens sins and over-turne withall their glory and being Who is he that in such a case dare mutter against God For hee may doe with his owne what he pleaseth if they offend him he may destroy them and magnifie his justice and glorifie his power in their destruction and he can repaire them at his pleasure Lastly here is for all that trust in God love and serve him plentifull matter of comfort against poverty and all calamities and persecuting enemies No poverty ought to pinch or vexe them for God their portion is more worth then all the world all riches and other things are but the worke of his hands and he can give them when hee will and will give what hee in his wisedome knowes to be necessary and profitable All strength is of him and he can weaken all enemies in a moment so that if he be for us none can stand against us hee can raise sweet out of bitternesse Thus much for creation in generall CHAP. II. Of the creature in generall Names of the creature expounded to shew their nature Instructions concerning the creatures Five Uses made thereof BEfore I passe to the speciall acts or branches of Creation I hold it fit to insist upon the creature in generall which comprehends under it every speciall kind of thing created by any act of creation This History of the Creation though not in any one word yet in one sentence doth expresse the creature in generall that is the whole frame and collection of all things created Chapt. 2. 1. in these words Thus were the heavens and the earth finished and all the host of them or all their furniture that is whatsoever is in them rightly ordered and disposed like an Army well marshalled so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie And other Scriptures both in the Old and New Testament doe oftentimes in one word propound to us the generall consideration of all joyntly together I will therefore first speake of the creature in generall as it comprehends in it the heavens and the earth and all things in them and that in such words and phrases as Gods Spirit in this and other Scriptures is pleased to use for our instruction and for the help and illumination of our weake understandings And in this generall description I will first consider the words and phrases by which the creature in generall is called and will shew what they doe import in their signification Secondly I will from thence and other Scriptures note such instructions as may direct us to the knowledge of the creature in generall And lastly will make some use and application fit and convenient The first name by which the creature in generall is called in the Old Testament is the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an universality or perfect comprehension of all things By this name the whole universality of things created is called Pro. 16. 4. where it is said that the Lord hath made all things for himselfe not so much as the wicked man is excepted who is made for the day of evill Also Isa. 44. 24. the Lord saith I am Jehovah that maketh all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answerable to this are the Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Greeke Philosophers to signifie the whole universall world or the universality of all things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly used in the New Testament where there is mention made of the creation and the creature in generall as John 1. 3. By him were all things made And Rom. 11. ult Of him and by him and for him are all things And Colos. 1. 16. and Revel 4. 11. But yet as the Apostle 1 Cor. 15. 27. speaking of Gods putting all things in subjection under Christ saith that hee must be excepted who hath put all things under him so here though the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe signifie an universality and comprehension of all things yet it is manifest by the word joyned with them that God the Creatour who is said to make and create them is excepted and all other things besides him are included Another name by which the Spirit calls the universality of creatures is the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is alwaies used by Septuagints in their translation of the Old Testament to expresse it By this name the creature in generall is called Heb. 1. 2. and 11. 3. where it is said that God by his Son made the worlds and that the worlds were framed by the word of God And in the Syriack and Hebrew translations the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to their originall and true notation they all doe signifie not onely an eternall duration and continuance from the first
death is seventy sevens of yeares Daniel 9. that is 490. yeares all which make 3960. yeares from the creation Now from Christs death which was in the 33. yeare of his age or 33. after his birth it is in this present yeare 1623. the full number of 1590. yeares which being added to 3960. before Christs death make from the creation 5550. yeares Now this computation of yeares together with the clearing of the former question may serve First to discover unto us divers waies the admirable providence of God in that he doth so order all things that the time of the incarnation of Christ the second Adam should fall in the same moneth with the creation of the first Adam and the day of redemption from sinne and death should be the same day of the week and of the moneth with the day of Adams falling into sin and bringing all mankind into bondage to hell and death And that in the holy Scriptures which were written by holy men of God in severall ages the true computation of times and yeares should be put upon record and reserved and kept safe through all ages untill this day in the midst of so many dangers and among so many alterations and changes which have happened in the world Surely he who is so provident in ordering the circumstance of times and preserving the records of them even his holy Oracles when the Nation of Jewes to whom they were committed in trust is cast off and scattered over all the earth will much more keep his promises and fulfill all prophecies and predictions every one in the set time and season which he hath appointed Secondly this exact record of times and of the very moneth of the creation and of the redemption serves to confirme us in the verity and truth of those things which are written concerning the beginning and creation of the world and the redemption of mankind by Jesus Christ comming in the exact fulnesse of time to redeem the world according to Gods promises when severall witnesses or writers who never conferred nor consulted one with another doe agree in their relations not only in the maine matters but in the circumstances of time also no man can have any least pretence or colour of doubting And thus doe the writers of the holy Scriptures who lived in severall ages they exactly agree in the histories of creation and redemption even to the circumstances of times the very daies and moneths wherein they were performed And therefore let us firmly beleeve them and rest on the truth of them for we have sure grounds of beleeving but not any pretence or colour of doubting Thirdly hereby it is made manifest that the world being created in time and onely so long ago as is before shewed was made onely for us and for our benefit who live under time and not for the eternall God to adde any good or any blessednesse to him who was all-sufficient and most blessed in himselfe from all eternity and both could and would have made the world millions of yeares before if it might have been profitable to himselfe Wherefore let us hereby be stirred up to use the world as a gift and as talents given to us by God to be well imployed and study to honour him by all worldly things created Fourthly hereby we may justly be moved to admire the eternity of God when we see the whole time of the world to be but 5550. yeares which are before him but as 5. daies and an halfe For a thousand yeares with him are but as one day 2 Pet. 3. 8. Wherefore as holy David when hee compared Gods eternity with the temporary being of the heavens and the earth and their inclining to decay and changes like a vesture and wearing garment did admire Gods infinite and eternall Majesty So let us all be after the same manner affected with reverence of God and admiration of his eternity when we compare the ages of the world even the longest of them the thousands of yeares since the creation to be but as so many daies with the Lord who liveth and abideth the same for ever The fourth thing in this Text is the object and effect of Gods first worke of creation to wit the heavens and the earth First the Heavens come to be considered together with the creatures here comprehended under that name and that these things may more plainly appeare to our understanding we must first search and sift out the true sense and signification of the word Heaven in this Text and then come to the instructions which doe thence naturally arise The name by which it hath pleased the Spirit of God in this place to call the Heavens is in the Originall Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shamajim concerning the signification and Etymologie whereof the learned much differ among themselves Some make it a compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth there and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth waters because above in the aire which is the lowest and nearest heaven and in the clouds water is engendered and in showres distills from thence Some compound it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is fire and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters because the heavens seem to be made of both the Sun Moon and Starres resemble fire and the rest of the heavens resemble calme and still waters Some derive this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies astonishment because if a man doe stedfastly behold and consider either the glory or the wonderfull height and compasse of the heavens they are things which will dazle his eyes and make his heart astonished But the best derivation of the word which is grounded upon the best reasons is that which some late Writers have observed to wit that it is derived of the simple Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth there and is never used but when we speake of being in a place which is remote and distant from us For as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the place present so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies a place remote and distant from us and the being of things there in that place Now the heavens are the utmost and most remote place from the earth which is set in the middle and about the center of the round world and upon which men doe live in this world Therefore this derivation doth agree very aptly to the heavens Secondly of a place which is most excellent wee are wont to say There there is the best being and in a kind of vehement and affectionate speech we use to double the word And heaven is the most excellent place and therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of the duall number and signifies as much as There there or there double is most fitly derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there Thirdly the heavens are divided most properly into two heavens
this shewes the infinite power and omnipotency of God that he can make the most excellent immortall and glorious creatures greatest in power and strength meerly out of nothing by his owne hand immediately The wisest and most able and skilfull Artificers and Master-workmen in all the world and among all the sons of men doe stand in need of divers helps and instruments for the effecting and perfecting of any good worke and without them he can doe little or nothing He must have servants and inferiour workmen under him he must have good tooles and instruments fitted for his hand and he must have also good materials to worke upon for he can frame and make no good worke out of course stuffe and base metalls But lo here an admirable Artificer and Work-master before whom all the art and skill of all creatures is as vanity and nothing The Lord God the Creatour and Former of all things he alone hath made all the world and he hath not onely made his owne materials out of which he framed this great fabrick of the visible world and all this without any instruments or working-tooles but also hee hath made in a moment in the first beginning together with the glorious highest heavens the Palace and Throne of his glorious and infinite Majesty the most glorious and excellent of all his creatures the Angels and that out of nothing which are great in power wonderfull in strength and admirable in swiftnesse immortall spirits able to destroy a whole army of men in a night and to overturne kingdomes and cities in one day at whose sight and presence valiant Gideon a mighty man of warre and the great Captaine of Israel was so affraid and astonished that he cried Aha Lord God I shall die Zachary an holy Priest was stricken dumbe for a time And the hardy Roman souldiers which watched Christs sepulchre were astonished and became as dead men Who therefore can sufficiently admire this mighty Creatour What heart is able to conceive or tongue to expresse his wisdome power and omnipotency Let us in silence adore him and tremble and feare before him not with servile and slavish horrour but with holy feare and reverence Let us flee to him for all help succour and strength in all distresses for supply of all our wants for guidance and direction in all our waies If we be assured of his favour and that he is with us and on our side and that we stand for his cause let us not care who be against us nor feare what men and Divels can doe unto us If we want meanes and instruments let vs not be dismayed for he can worke without them If we want necessary matter he can make it or worke without it and bring things most excellent out of nothing For this very end the Lord hath shewed himselfe and his divine power in the creation and by the creatures that we might know and acknowledge love and honour serve and worship him and upon all occasions give him the glory due to his name and tell the people what great and wonderfull things he hath done and how by his owne arme and power he hath brought great and strange things to passe Secondly this Doctrine serves to discover the errour and falshood of divers opinions published and maintained by men of learning As first that of Origen Basil and other Greek fathers who dreamed that the Angels were created many ages before the corporeall and visible world 2. And that held by some others That they were created after the creation of Adam 3. That the creation of Angels is not mentioned by Moses in the history of the creation but the time thereof is altogether concealed which is the opinion of Pererius and of some Fathers and Schoolmen 4. That opinion of some Ancients who held That God by the ministery of Angels created this visible world This Doctrine proves them all to be vaine dreames and fictions in that it shewes plainly by plaine testimonies and solid arguments out of Gods holy Word that the Angels were created in and with the highest heavens neither before nor after them and are the inhabitants and host of those heavens mentioned Gen. 2. 1. and that expresly by Moses 5. Also for that opinion of the Popish Schoolmen and of their Master Aristotle who hold that Angels move the spheres of the visible heavens and guide the severall motions of the Sun Moon and Starres it is in no case to be allowed For as the Scriptures doe expresly ascribe the creation of all things to God alone and to his eternall Word and Spirit and never mention Angels as creators working with God in the creation but as creatures first made in and with the highest heavens and rejoycing at Gods founding of the earth So they affirme that in God all things move and have their being and he gives the law and rule of motion to the Sun Moon and Starres guides them by his hand causeth them to rise and set and brings forth all their host by number Isa. 40. 26. and 45. 12. And this Doctrine which teacheth us that the Angels were made to dwell in the highest heavens and there they have their residence not in the spheres of the visible heavens it overthrowes all such conceipts makes them vanish like smoak and drives them away like chaffe before the wind Wherefore let us all acknowledge that as God created Angels of nothing by himselfe alone and did give motion to the heavens so without help of Angels he doth continue the same motion and did create all other inferiour things Let us take heed that we give not Gods glory to any other but let us confesse that all thankes for all blessings are due to him in him things live move and have their being and he turneth about the spheres of heaven by his counsels that they may doe whatsoever he commandeth them upon the face of the world in the earth Job 37. 12. From the use of this Doctrine I proceed to the Conclusions which necessarily flow from it 1. Corollary or Conclusion The first is That Angels by creation and in their nature and substance are the first and chiefest of all Gods creatures far more excellent then man in his best naturall being in the state of innocency this Doctrine floweth necessarily from the former For first God in wisdome hath made all things the best and chiefest of creatures for the best places and inferiour creatures for inferiour pâ—aces as we see by experience in all things visible And therefore undoubtedly the Angels which were created to be the naturall inhabitants of the highest and best place must needs be the chiefest creatures and the most excellent in nature and substance Secondly those creatures which God framed in the creation to dwell nearest to his glorious presence even with his heavenly Majesty and to stand before his Throne in the heaven of heavens must needs be in their nature and substance most excellent and farre
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
15. In a word common sense and reason teach us that if the Woman be made in the image of the Man and the Man is made in Gods image then Women must needs beare Gods image and likenesse But the truth is God being still the same both in the creation of the Man and of the Woman and creating both by the same wisedome and power hee needed not to take Adam for his paterne whereby to make the Woman but made her in his owne image as hee did man and so in all things like to man the different sexe onely excepted This serves to admonish and stirre up women to bee carefull diligent and industrious so to beare themselves as they that are made after Gods image so to order their lives conversation as they who expect the glory of heaven and must by passing through the state of grace here and by conforming themselves to Christ both in his death by mortification and in his life by sanctification come to the fulnesse of glory in Heaven and bee made conformable and like to Christ in his glorious body and coheires of God with him Secondly it serves to reprove the wicked and profane men of the World whose wickednesse is transcendent and their profanenesse most horrible and impious in that base esteeme which they have of the female sexe and the vile account which they make of woman-kind who thinke and speake of women that they have no soules nor any part in Gods image and are utterly uncapable either of grace in this World or glory in the World to come Like and equall unto which in their profane impiety are common strumpets and whorish women the shame and staine of woman-kind who prostitute themselves to all filthinesse and so live as if they were made onely to serve the lusts of unreasonable men of bruitish lust I proceed to the more speciall things which are more distinctly laid downe concerning the creation of mankind where I will first insist upon the creation of the male and female and the matter of which they were made and of the manner and order in which God formed them Which that wee may distinctly understand wee must looke forward to the 7. Verse of the 2. Chapter where the creation of mankind is more particularly rehearsed in these words and the Lord God formed man of the dust of the ground and breathed into his nosthrils the breath of life and man became a living soule In the Hebrew text the man is here called Adam not as by his proper name but as it is the common name of all mankind for so much the article which is prefixed before it doth shew and therefore as the Greeke so also our English Translators doe translate this word not Adam but Man God formed man of the dust For in the first creation the man comprehended in him all mankind even the Woman who then was a Rib in his side and afterward was taken out and formed into a Woman The matter of which God formed Adam is said to bee the dust of the ground and here he useth another word not used before in the creation of other things that is the word formed for hee doth not say that God made or created but formed man and true it is that whole man was not made of dust but onely the substance of his bodie and therefore it is said that God formed man to wit in respect of his body of the dust of the ground that is hee framed and fashioned it of dust as a potter formes a pot of clay and brought it into that forme and shape which all perfect bodies of mankind doe beare untill this day And this is the first beginning of the being both of the Man and also of the Woman who was created here a Rib at the first in Mans side and afterwards taken out and made into a Woman First in that Iehovah Elohim the Lord God is here said to forme man that is to frame his body of dust and to bring it into the forme and shape which it beares in all mankind Hereby wee are taught that God did neither consult with Angels about mans creation nor assume them or any other creatures into the fellowship of this worke but God himselfe alone who is Iehovah one God in essence and substance and yet Elohim that is more Persons even three Persons in that one undivided essence did forme the very body of man and brought it into that forme and temper that it might bee a fit subject of the soule which is a spirituall substance And this all other Scriptures confirme which attribute the creation of mankind to God alone as Deut. 4. 32. and Isa. 45. 12. with many other places where the creation of man upon earth is ascribed unto God onely and where holy and faithfull men speaking as they were moved by the holy Ghost confesse themselves the worke of Gods hands as Iob 10. 3. and God their maker and former Iob 36. 3. and Malac. 2. 10. and God the potter and themselves his formed worke Isa. 64. 8. This Doctrine well weighed is of excellent use First to make us ascribe all our excellency and all our well being to God that wee may give him the glory of them and that wee may beare our selves before God as before our creatour and may ever remember that whatsoever service wee are able to performe either with our soules or bodies it is wholy due to God and none other but onely in him and by commandement and warrant from his holy and infallible Word Seeing God alone hath created us and given us all our being even the forme and shape of our bodies wee must not thinke it enough to keepe our selves to God and to serve him in spirit onely but wee must serve and worship him with our bodies also and with all parts and members of our bodies Although God many times makes men instruments and meanes to convey health life being and well being to us as naturall Parents to bring us into being and life and to nourish and bring us up and as Kings and Rulers and wise Magistrates to bee Saviours of our bodily lives from death and other dangers and to procure safety peace and well being to us and in this respect and for these causes wee doe owe love honour and service to them in and under God yet in no case may wee in things which tend not to the honour but dishonour of God and are contrary to his Word and Will and offensive to his Majesty obey serve and honour them In such cases let us say as the Apostles did to the high-Priests and Rulers of the Iewes We ought to obey God rather then men and whether it be right and lawfull to obey you more then God judge yee Act. 4. 19. and 5. 29. All Potentates Kings and Rulers because they are men and have no power but from God must not looke that any should serve and obey them rather then God or
point in the Description of Gods actuall providence Now the meanes which God hath ordained for the manifestation of the glory of his grace and goodnesse in the eternall blessednesse of his elect they goe before in execution though the end is first in Gods intention And therefore they come to bee handled in the first place And they all may be reduced to two maine heads The first is mans fall The second is mans restauration In the fall of man sive things come to bee consideredâ— First the Commandement of God at which man stumbled and which the Divell made the occasion of mans fall The second is the fall it selfe what it was and wherein it did consist The third is the state of rebellion into which man did fall The fourth is the multitude of evils which did accompany and follow mans sin and fall The fifth is the small reliques of good which remained in mans nature after his fall The Commandement of God is plainely laid downe Gen. 2. 16 17. And therefore I will first insist upon that portion of Scripture and after will proceed to the description of the fall as it is laid downe in the third Chapter But before I proceed further let me conclude this Doctrine of Gods actuall providence with some use and application First it is matter of admirable comfort to all true Christians and faithfull people of God in that the Lord whom they have chosen for their God their rocke and confidence is so wise and provident above all ordering and disposing all things which come to passe in the World in wonderfull wisedome and by an omnipotent hand to his owne glory and the salvation of his elect in Christ. Whatsoever good commeth at any time it is the gift of God and all good blessings and benefits which they receive and enjoy from any hand or by any meanes they are so many tokens and pledges of his love and fatherly care and of his eye of providence watching over them for good And whatsoever evils of any kind breake into the World by the malice of the Divell and the outrage of wicked men they are no other nor no more but such as God in his wisedome and goodnesse is pleased willingly to permit and suffer for a far greater good to his own people and as he over-rules them all and hath set them their bounds beyond which they cannot passe so he disposeth and turneth them all to his owne glory and the manifestation of his justice and power in saving of his Church and people and in confounding and destroying all his and their enemies wherefore in times of peace plenty and prosperity when all good things and blessings of all sorts abound Let us rejoyce and glory in the Lord and give him the praise of all and offer up daily and continuall sacrifices of thankfulnesse with cheerefull hearts and willing minds studying and striving with all our might and to the utmost of our power to use and employ all his blessings to the best advantage for his glory the good of his Church and the profit of our owne soules being well assured that these are his talents committed to our trust which if wee by our faithfulnesse doe increase wee shall in the day of account and reckoning receive the reward of good stewards and faithfull servants and bee received into the joy of our Lord. But on the contrary in evill and perillous time when iniquity aboundeth sinnes of all sorts are increased piety and charity are waxen cold religion is skorned the godly persecuted and oppressed justice judgement and truth troden downe and trampled Let us not faint nor feare nor bee dejected as men without hope For the Lord our God and our keeper is a provident God his eyes neither slumber nor sleep hee seeth and observeth all these things and without his will and knowledge no evill can come to passe As the Scripture saith of Pharaoh to may wee say in this case that even for this same purpose God hath raised up these wicked persecutors and outrageous sinners that is in his just wrath hath given them up to Satan and their owne lusts to multiply sin and oppression that he may shew his power in them and make his justice glorious and name famous throughout all the earth When the nations rage and the Kingdomes are moved God can give his voice and the earth shall melt and all the works of the wicked shall bee dissolved Secondly here is matter of terrour to the wicked both them who commit sins in secret and presume to goe on in their lewd courses with a conceipt that none seeth nor taketh notice of their abominations and also them who multiply their sins openly and without feare increase their persecutions and oppressions and vex and afflict the meeke of the Earth and breake Gods people in pieces thinking that they shall never bee called to account and putting farre from them the day of reckoning Behold here the Lord who is the judge all the earth is a most provident God all their doings are naked and opened to his eyes and he observes all their wayes and wicked workes their power strength and greatnesse is from him and he wittingly and willingly suffers them to abuse them to sin and to oppression and wrong and onely so long as he pleaseth that when they have filled up their measure hee may bring them to judgement and may make them a skorne derision and footestole to the righteous whom they have skorned hated and oppressed Thus much for the actuall providence of God FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masoreth sepes legi Use 1. Use 2. Use 3. Use 4. Use 5. Creation 1 2 Creatures To create what 1. 2. Author of creation Time Object Forme What word it was 1 2 3 A large description of Creation Taken into parts and proved 1. Opus ad extra Heb. 11. 3. opened 7. Manner of creation in foure things Rom. 1. 20. None but God wrought in the creation Arguments 1 2 3. 4. 8. Use 1. By creatures ascend to know God And his soveraignty over all Use 2. Confutation of six sorts of men Use 3. Repâ—oofe to â—vo sorts Use 4. Comfort for the godly Names of the creatures 1 2 3. 4. Instructions concerning the creatures Use 1. The world not eternall Use 2. Admire Gods eternity Use 3. Overlove not the world now degenerate Use 4. Not God but we need the world Use 5. Hare sin Motives The words expounded I. The beginning of time here meant Argum. 1. 2 II. III. IV. V. Doct. 1. By the creation God is seen to be infinitely wise and powerfull Use 1. Look up to the omnipotencie of the Creatour To rejoyce and â—est in him Use 2. Bewaile the contrary negligence Use 3. Checks all Atheisticall thoughts of Gods power Doct. 2. The three personsâ— are equal Use 1. Against Antitrinitaries Use 2. Trust in Christ the holy Spirit John 1. The time In the beginning Doctr. The world and all in it