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
be good and gracious and to make us know him so great and glorious a God as he is In the second place for the wordes themselves they are plaine and easie to be understood at the first hearing without any laborious interpretation They run thus in the Hebrew All which the Lord pleaseth he hath done in Heaven Earth Sea and all deepe places This word all shewes that he speakes not of some particular workes but of all in that kind The word Jehovah is the proper name of God considered in the unity of his essence with all his essentiall Attributes and every one of the 3. Persons is called by this name as they are of the same essence and all one God The enumeration of all the notable places in the world wherein these workes are done discovers the workes which he here speakes off to be outward workes which doe not abide in Gods essence and there onely subsist as his eternall counsell decrees and inward operations do but are done in time and place and have their subsistance in and among the creatures such as are creating ruling ordering upholding of all things and also redeeming and restoring of all man-kinde The word pleaseth limits the generall note or particle all unto all workes which in themselves are good or else serve for good use and so are pleasing to the Lord for the use sake Hee doth not say that the Lord doth all things which are done but all things which he pleaseth that is he doth not make men sinnefull and wicked neither doth he worke rebellion in men which is displeasing unto him but he doth whatsoever is pleasing that is all things which are agreeable to his nature And whatsoever is according to his will and good pleasure that he doth none can hinder it This is the true sense and meaning of the wordes Now from the text thus opened and the circumstances observed wee may gather a perfect description of them in generall shewing the nature and use of them The description of Gods outward Workes The outward workes of God in generall are all things whatsoever the Lord God Jehovah that one infinite and eternall God 3. Persons Father Son and Holy Ghost doth according to his eternall purpose and after the counsell and good pleasure of his will work and bring to passe not within but without himselfe in all the world and upon all creatures therein and that certainely and irresistably in due time and place to the communicating and making of himself known to men and Angels in his infinite and eternall nature and in his goodnesse grace glory power and all other essentiall properties for the salvation and eternall blessednes of his elect in Christ. This description truely gathered from this Text and the scope and order of it and discovering plainely the nature and use of Gods outward workes in generall I will proove in every part and branch orderly and will conclude with some application The first thing in it is the generall matter of Gods externall workes they are things done that is not onely actions working and operations such as Creation Redemption and the like but also things or works made effâ—cted and done by those actions as Heaven Earth Angels and other things created For all these are things done and wrought by God This Branch is plainly expressed in this word of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath done or doth or hath made for the Hebrew word signifies all these And that Gods outward worlâ—s consist in doing and are things not spoken or promised but done and wrought Divers testimonies of Scripture doe shew Psal. 44. 1. David cals them workes which he hath done And Isa. 28. 21. The Prophet saith that the Lord doth his worke his strange worke And not to stand in repeating many Scriptures in a point so plaine This is one word is sufficient that the two Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are used in the Scriptures to signifie Gods outward works are both derived of verbs which signifie doing The second branch in this description comprehends in it the Author of these works to wit the Lord God Jehovah that one infinite eternall God and three Persons Father Sonne and Holy Ghost This Branch doth distinguish these workes First from the workes of creatures which are proper to them Secondly from the personall operations of God as the eternall begetting of the Sonne which is proper to the Father and is his worke onely That God considered in the unity of his essence as he comprehends all the three Persons is the Authour of these workes and that they are common to the Father Son and Holy Ghost and every one of them hath an hand in every work of this kind though one more immediately than another The word Jehovah here used in the Text doth plainly shew where it is said Whatsoever Jehovah pleased or was willing to do that he hath done which word is so proper to God and signifies One God that it also agrees to every person in that one God And this is also confirmed by divers other testimonies of Gods word which shew that in divers of these outward actions or workes the Father workes by the Sonne and the Sonne by the Father with and by the Spirit The first great work of this kind even the work of Creation which sometimes is attributed to the Father as more peculiar to him because terminatur in Patrâ— as the Schoolemen speak that is it is bounded and termined in the Father and he is principium summus terminus creationis the first beginning and utmost bound of creation from whom it first proceeded even this is attributed to the Sonne and Spirit also as being common to all the Persons as Psal. 33. 6. By the word of the Lord that is the Sonne were the Heavens made and all the host of them by the Spirit of his mouth 'To which adde Job 33. 4. The Spirit of God made me John 1. 3 10. Colos. 1. 16. where it is said that by the eternall word the Sonne all things were made both in Heaven and Earth visible and invisible and without him was made nothing of all that was made So likewise in that outward worke of Judgement executed on Sodome and Gomorrah Gen. 19. 24. Jehovah is said to raine downe from Jehovah out of Heaven fire and brimstone that is Jehovah the Son from Jehovah the Father who are both one and the same God Jehovah yea that these externall workes of God are not divided some to one Person and some to another in the Trinity but are common to all the Persons and proceed from that one common essence according to that saying of the School-men opera Trinitatis ad extra suns indivisa Our Saviour sheweth most plainly Ioh. 5. 19 22. where he saith that as the Sonne cannot worke of himselfe alone without the Father but he must have and see the Father working with him so the Father doth not
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
fit for the use of man and other living things that is rehearsed Verse 25. Nor Gods bare direction of men and beasts to eat of these nor a naturall appetite and inclination given to Man and other creatures to affect and desire these things but the words doe expresse thus much that God the Creatour is the onely Lord and all power and right is in him to dispose and give them and the use of them and man and beasts had no right to the herbes trees fruits and grasse but of the free gift of God The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I give or have given doth fully expresse a free gift In that hee saith that herbes bearing seed and trees yeelding fruit shall bee to mankind for meat and greene herbe or grasse shall bee meat to the beasts and fowles and creeping things which live on earth This shewes that man in innocency was to feed onely on such things and as yet hee had no other meat allowed and other living creatures did all feed on grasse Hereby also it is manifest that all herbes bearing seed and all fruits of trees were wholsome food for man and all green grasse for all other living creatures which move on the face of the earth Otherwise God would not have given them to man and other creatures for meat From the words thus opened wee may observe some profitable instructions From all the words joyntly together which shew the Dominion which God gave to man and the food which he allowed both to man and other creatures Wee may learne that God is the onely absolute and supreme Lord of all creatures and no creature hath right to rule over others or to meddle one with another but by Gods free gift our meat our drink and whatsoever wee have in this World God gives it freely to us and wee have no right to any thing but from him If mans wisedome power knowledge and ability to rule the creatures and their fitnesse and inclination to obey him had intituled him sufficiently and given him a true right there had beene no need of Gods giving this Dominion and so if his appetite to herbes and fruits and their fitnesse to feed and delight him and the concord betweene the appetite of living creatures and the greene grasse had given them a true right to it what need had there beene of this gift and that God should say Behold I give to you every herbe and fruit for meat c. In that therefore these two are here recorded as free gifts of God this doctrine flowes naturally from hence And this is aboundantly confirmed by other Scriptures as Gen. 14. 19. where Melchisedeck Gods high and royall Priest in blessing Abraham cals God the possessour of Heaven and Earth that is such a Lord as holds in his hand and possession by an absolute right Heaven and Earth and all that is in them so that none hath any right to any thing in them but of his free gift And Deut. 10. 14. it is said that the Heaven and the heaven of heavens is the Lords the Earth also with all that therein is Also Psalme 24. 1. the Earth is said to bee the Lords and the fulnesse thereof the round World and they that dwell therein and Psalme 50. 12. the beasts of the fiâ—ld yea and the whole World is mine saith the Lord the same also is testified Psalme 89. 11. and Iob 41. 11. And Iob confesseth that all that hee had was Gods to give and take away at his pleasure Iob 1. 21. We have also a strong argument to prove this from the quit-rent which God requires and men are bound to pay to God and to whom hee assignes it in testimony of their homage and that they possesse nothing but of his gift as tenants at will that is the tythes of the fruite of the Land and of the Cattell and of all increase all are the Lords quit-rent and were paid to God by all the faithfull even to his Priests and Ministers who Minister before him and have him for their portion Levit. 27. 30. Gen. 14. 20. and 28. 22. and Num. 18. 20. This shewes that God may lawfully take away from wicked men and appoint others to take from them whatsoever they have if he be so pleased at any time and it is no injustice neither have they cause to complaine because they doe not acknowledge him their Lord nor pay due rent nor doe homage to him by honouring him with their wealth and substance It is held to bee no wrong but just and lawfull for earthly land-Lords to seaze into their owne hands and take away from their tenants the houses lands and farmes for which they wilfully refuse to pay the due rent and wilfully deteine it much more is it justice in God the chiefe and absolute Lord of all the earth and the creatures therein to cast men out of those houses and lands and to deprive them of all their increase and revenues for which they refuse to pay their due homage tythe and quit-rent to him and to his Ministers and Servants whom hee hath assigned to receive them for his use and service Secondly this admonisheth us to acknowledge that all wee have is Gods and all our houses lands goods and riches are but his talents lent to us to bee employed as for our owne benefit so for his glory chiefely and the good of his Church Also it justly serves to incite and stirre us up to render thanks praise and due service to him for all and to pray to him daily for a blessing on our meat drinke and all necessaries and to begge at his hand the free use of his creatures and a true right unto them Thirdly it serves to shew Gods great mercy bounty and fatherly indulgence to us in suffering us to have and enjoy so many blessings and good creatures which wee have forfeited by our sinnes and doe daily forfeit by not using them aright but abusing them and neglecting to pay a tenth at least for our quit-rent to God yea and all or the most part if hee requires it at our hands for the necessity of his Church and the maintainance of his truth I feare and justly suspect that if we examine our selves few will bee found among us not deeply guilty in this kind as many other wayes so especially for sacrilegious detaining of tythes and due maintenance which God hath separated to himselfe for the upholding of his publike worship and the preaching of his word and continuing of a learned and faithfull laborious ministery in his Church Secondly wee hence learne that in the state of innocency man had no power over living creatures to kill and eat them Neither did one beast devoure another and feed on his flesh but the food of man was onely herbes and fruits of trees and the food of beasts and birds was the greene herbe and grasse of the field the words of the text shew this plainely And other Scriptures intimate
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
commandement bringing all things to passe out of meere nothing or that which was as nothing made of nothing without any instruments toile labour alteration or delay for the revelation of himselfe and for the communion of his goodnesse and glory This description truely gathered from this text and this historie is in whole and in every part confirmed by other testimonies of Gods holy infallible Word First creation is an outward act or work because it is not within God himselfe but his making of things and giving to them a being different from his own essence Secondly it is Gods first outward act because it was the giving of the first being to all kindes of creatures in which and upon which hee exerciseth all other outward works these two points are manifest and need no further proofe But as for the third point the Author or first cause God the Father Sonne and Holy Ghost wee have manifest proofe of it in Scripture able to satisfie any reasonable mind First that the Lord Jehovah the only true God not Angels is alone the Creatour of all things Holy Job testifieth saying that hee alone spreadeth out the heavens and treadeth upon the waves of the Sea Job 9. 8. And Isa. 44. 24. I saith Jehovah am the Lord that maketh all things that stretcheth forth the heavens alone that spreadeth abroad the earth by my selfe Secondly that all the three Persons are equall in this worke and as they all are one God so are one Creatour of all things it is manifest Job 35. 10. Where the Creatour of all things is called in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my makers that is more Persons than one even three Persons in one God and Psal. 149. 2. Let Israel rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them that made him and Eccles. 12. 1. Remember thy Creators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Isa. 54. 5. The Lord thy makers is thine husbands the Lord of hostes is his name For the Father in particular there is no doubt all confesse him to be the Creatour and so the Scriptures testifie Prov. 8. 22 23. and Heb. 1. 2 3. For the Son also we have plaine texts that by him all things were made and nothing without him John 13. 10. and Joh. 5. 17 19. 1 Cor. 8. 6. Col. 1. 16. Heb. 1. 10. And as the Spirit is one God with the Father and the Sonne so his hand wrought with them in the Creation as appeares Gen. 1. 2. Where it is said the spirit of God moved upon the face of the waters that is cherished the rude masse as the Hen doth her egges by sitting on them and so gave forming vertue to them so the Hebrew word signifieth and Job 26. 13. God is said by his spirit to have garnished the heavens and Job 33. 4. The spirit of God hath made me saith Elihu and Psal. 33. 6. By the Word of the Lord that is the Sonne were the heavens made and all the host of them by the breath of his mouth that is his spirit Fourthly for the time of the Creation we need not stand much upon proofe of it This Text sheweth that it began in the beginning or first moment of time And in six dayes it was perfected and fully finished as the rest of the Chapter sheweth It was of old that God founded the earth and made the heavens as the Psalmist testifieth Psal. 102. 25. that is in the first beginning of times And reason tells us that time being a circumstance and inseparable companion of creatures visible must of necessity begin together with their being Yet one thing is worthy to be noted in the time namely That whereas God was able in the first moment to create all things as he did the highest heavens and the rude masse which is called the earth in my Text and which was the common matter of all the visible world yet he did distribute and divide the creation into divers acts which are distinguished one from another by the effects that is the creatures made and by the severall times and dayes also wherein they were performed Which point wee will insist upon as it well deserves when we come to the several acts performed particularly in severall dayes of the Creation The fifth point in the description is the generall object and effect of creation to wit all things and the first being of them For here the object and effect concurre and are altogether the same The world and all things therein and the first matter of which they were made as they are the onely things about which the act of creation is exercised so they are the object of creation And as they are things made by the creation so they are effects of it Now this generall object and effect as it is truly gathered from the enumeration of all the kindes of things created which are numbred in this Chapter and the next and is plainely expressed in the description so it is abundantly testified in all the Scriptures as Isa. 44. 24. and Coloss. 1. 16. and Exod. 20. 11. where all things in heaven and earth visible and invisible are said to bee made created and formed by God Yea the first rude matter it selfe out of which the inferior world was made is here in my Text said to be created by God And this is confirmed by reason drawn from the nature of God and his Name Jehovah For God as this Name signifieth is an absolute essence of himselfe and the first being of all and the Author of all being Therefore every thing which is or hath being must needs be of him and be his creature The sixth point in the description is the matter out of which God created all things under which we comprehend two things First the matter improperly so called or Terminum à quo from whence God brought the first being of all things immediately And that was either negative even nothing or their not being at all or positive their being in Gods eternall purpose onely This was the first matter which God had to worke upon in the first immediate act of creation Secondly the matter properly so called that is either the rude masse made of nothing which was without forme and void or the foure Elements which had in them no forme or being of the things created and so were as nothing in respect of that being which God gave to every particular thing which he made of them For proofe of this we have a plain testimonie Heb. 11. 3. where the Apostle saith By faith we underst and that the worlds were framed by the word of God So that the things which are seen were not made of things which doe appeare Here it is plaine that hee speakes 1. Of creation in generall in that hee saith The worlds were framed 2. In that he denies the visible world to be made of any naturall things which doe appeare to any sense hereby hee shewes that their first matter was made of
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
by nature fit so by office ready to be sent on his message and to doe his will as Gen. 19. 1. Psal. 103. 20. Matth. 18. 10. In this sense we are to take the word in this discourse of the creation of Angels For though Christ be the Angell of God and the great messenger of salvation and Gods ministers as they are Gods embassadours sent by him are Angels of the Lord yet they are not Angelicall spirits created in the first beginning they are onely Angels by office and calling not by nature in the creation Onely the heavenly spirits whom God hath made at the first fit to minister and hath since in Christ appointed to be ministring spirits for the good of them who are chosen to be heires of salvation in Christ they are Angels both by nature and office And they are the proper subject of our present discourse I proceed to the Doctrines which I will prosecute in order as they arise out of this Text. First seeing the Angels are included in this word the heaven hence we may learne that as the heavens so the Angels the host of heaven had their beginning with the highest heaven and were not in being from all eternity which point is farther confirmed by all such Scriptures as attribute a beginning to all things and tell us that they are and subsist not of themselves but from God as Rom. 11. 36. where the Apostle saith that of God and through him and to him are all things and 1 Cor. 8. 6. But to us there is but one God the Father of whom are all things and we for him and one Lord Jesus Christ by whom are all things And Revel 4. 11. and 10. 6. thou Lord hast created all things and for thy pleasure they are and were created And that God who liveth for ever created heaven and the things that therein are And that in this universality of things created the Angels are comprehended the Apostle sheweth most plainly Colos. 1. 16. where hee affirmes that all kinds of things visible and invisible whether they be thrones or dominions or principalities or powers all were created by him and for him But if any shall cavill and say that though they are of God and he is the cause and creatour of them yet it doth not necessarily follow that they were created in the beginning with the heavens but from eternity and as co-eternall effects have their being from God The next words which follow will cut off this objection which affirme that Christ is before all things and by him all things consist Verse 17. and therefore they had a beginning after Christ and were not co-eternall with him Reason also confirmes this drawne from the fall of a great multitude of the Angels For things eternall which were and had their being from eternity without beginning and before all times they cannot fall in time nor be changed but abide the same for ever But a great multitude of the Angels did fall And the Divell was once one of the most glorious among them and he with many others who left their habitation are reserved in chaines to the last judgement 2 Pet. 2. 4. and Jud. 6. Therefore they are but creatures made in the beginning Secondly though Angels are not circumscribed and measured by a bodily space or dimension yet they are definitively in place and where there is no place there can be no Angell as I shall shew hereafter Now before the creation of the heavens there was no place at all wherein Angels might be abide and subsist Therefore before the heavens they were not but were created with them But Angels are called Jehovah as that Angell which spake to Agar and promised to multiply her seed Genes 16. 13. and the Angell which appeared to Moses in the bush Exod. 3. 4. and the Angell which rebuked Satan Zach. 3. 1. And Jehovah is without beginning The Angell mentioned in those places was Christ the Sonne of God the Angell of the Covenant and so was Jehovah indeed the creatour of Angels the words of the severall Texts shew so much For that Angell saith I will multiply thy seed and I am the God of Abraham Therefore this Objection is of no force Angels are called the sons of God Job 1. 6. and 38. 7. Therefore they are of Gods nature and substance begotten from all eternity not created with the heavens Every son of God is not a naturall son begotten from all eternity for men are also called sons of God by creation regeneration and adoption and yet are not naturall and co-eternall sons of God And so Angels are sons First by creation in respect of the speciall image of God in which they were made and to which they are conformable Also the good Angels are sons by adoption unto God in Christ their head But none of them all is the Son of God by nature as the Apostle testifieth Heb. 1. 4 5. that is proper to Christ alone he onely is the brightnesse of his Fathers glory and the expresse image of his person and he onely is called the first-borne and the onely begotten Son of God John 1. 14 18. Therefore this Objection is of as little force as the other This point serves to shew that absolute eternity without beginning is the proper attribute of God and to communicate it to any other by holding that any other besides the one onely true God is eternall is no lesse then a sacrilegious robbery and taking from God the honour due to him For seeing Angels are all created in the beginning when the heavens were made and are not from all eternity much lesse may eternity be attributed to any other besides the true God Secondly here we see the grosse errour of Papists who worship Angels and pray unto them As also their foule mistaking and wresting of some Scriptures some examples of the Patriarchs as Abraham Jacob and Moses who did worship the Angels which appeared to them and spake unto them For these were not divers Angels but the great Angell of the Covenant Christ the Son of God appearing in the forme of an Angell who as he is Jehovah the true God so he is called by them who prayed to him and is worthy to be worshipped and prayed to but not any of the Angels which are but creatures and not Jehovah can be worthy of this honour which God requires as proper to himselfe The second Doctrine hence flowing is That all the Angels were created by that one God and three persons here called Elohim and that the Son together with the Father and the Spirit is the Lord the Creatour of them which truth is confirmed also by divers Scriptures as John 1. 3. where by the Word the eternall Son all things are said to be made and nothing without him And Colos. 1. 16. all things in heaven and in earth whether they be thrones or dominions principalities or powers all are said
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
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
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
is by way of allusion and tends to teach us not that the tree of life in Paradise was a Sacrament of Christ and of saving grace and eternall life in him but that as that tree was a pledge and meanes to confirme man in his naturall life so Christ and his graces and his holy and healing word are the pledges and meanes of heavenly and supernaturall life And this is all that I can learne out of the Scriptures concerning this tree of life The other speciall tree is called the tree of knowledge of good and evill which I conceive to bee so called not because it did beget reason and understanding in man or did sharpen his wit by any vertue or power in it as Iosephus and divers Hebrewes imagined for then it had beene good for man to eat of it and hee should have gained thereby Nor because Satan by the lying Serpent perswaded the woman that being eaten of it would make them as God in knowing good and evill for it was so called of God before when hee forbad them to eat of it But the true reason why it is so called is because God having forbidden man to eat of it man could not eat of it but by disobeying God and transgressing his commandement and so bring sin and the bitter knowledge and the wofull experience and sense of evill upon himselfe which taste and knowledge of evill makes the sweetnesse of good better relished and the profit thereof better knowne and acknowledged Againe because the eating of this tree was mans sin and full and gave occasion to God to promise Christ and to the Son of God to undertake as mans surety to make satisfaction for him and to redeeme him and out of his evill to raise up a new kind of good greater and better then that which man knew before even to bring him to the knowledge of spiritual supernatural good In this respect God might well call it the tree of knowledge of good and evill upon his owne foreknowledge of that event which hee in himselfe purposed to bring about upon that occasion As for searching and inquiring what kind of tree it was whether a vine as some hold or a figge tree as Theodoret thought or an aple tree as others I hold it vaine curiosity because the text cals it by another name by which none of those trees were ever called Certainly the fruite of it in it selfe was naturally good and had no evill quality in it which could corrupt or staine mans nature or infuse malice into him as I shall hereafter shew when I come to Gods commandement by which hee forbad man to eat of it And thus much for the opening and expounding of this part of the history concerning Paradise the place of mans habitation in the state of innocency The doctrines which hence arise I will but as it were point at and name unto you First wee here are taught that Gods bounty to man in the creation was great and wonderfull in that hee made him not onely a reasonable creature endowed with wisedome knowledge and ability to choose out and make an habitation for himselfe above all other living creatures on earth but also did provide and prepare for him before hand and did plant for him a garden to his hand a place of singular pleasure and delight stored with all delicacy for his dwelling and habitation Wee count it a great bounty that God gives us large places wherein to dwell and gives us wisedome and art to build Houses and Cities and materialls necessary for building And if God blesse us with Sheepe Oxen and other profitable cattell wee rejoyce to build stals and folds and enclosures for them and Houses and Cities for our selves and acknowledge our selves bound to bee thankfull But God in the creation was so kind to man that though hee left other living creatures to the wide World yet hee provided a Paradise of pleasure for man to dwell in and to delight himselfe so that this point is manifest Whence wee may gather steadfast hope and comfortable perswasion that seeing God was of himselfe so kind to man being then but a meere naturall creature as to prepare for him so pleasant an habitation now when wee are made spirituall and by one Spirit united to him in Christ and made Sons by regeneration and adoption he will much more provide an excellent habitation for us even an heavenly which shal so farre exceed the earthly Paradise as the state of a Son exceeds the state of a servant and spirituall exceeds naturall Secondly here wee see how unnaturall and monstrous mans ingratitude was and is declared to bee in that hee would bee drawne by the subtility of the Divell perswading him by the Woman and the Woman by the Serpent to yeeld upon any promise or hope of an higher estate to transgresse any commandement of God and disobey his word and revealed will who had so highly magnified his kindnesse and made his singular care and providence for him most cleare and manifest But most of all may wee all bee ashamed and confounded for this that our first Parents and wee in them would beleeve Satans lyes in the mouth of a Serpent and would give more credit to them then to the word of the Lord our Creatour as if all his goodnesse and bounty were nothing in our eyes which hee shewed in our creation and in providing so pleasant and well furnished an habitation for us Secondly Gods putting of Adam into the garden that hee might dresse it and keep it doth teach us That man in the creation was made and is by pure nature most averse and abhorring from idlenesse and his true content and pleasure in this World is to bee in exercise of his wit reason and bodily activity The earth before mans fall was all fruitfull and brought forth for mans use all necessary and delightfull things without art toile or labour so that man might have spent all his time in contemplating upon his creation and all things created but yet God would not that man should live neither did hee see or thinke fit for man to live idle and therefore put him to dresse and keep the garden in which hee had occasion to exercise his minde and body without toile or labour onely for pleasure and contentment And therefore this doctrine is naturally gathered from hence and all those Scriptures confirme it which condemne sloth and idlenesse and send the sluggard as a creature degenerate from his kind to learne of the Ant and meanest creatures as Prov. 6. 6. And tell us that idlenesse and slothfulnesse bring hunger and want and ruine and decay to the houses of the idle and sluggish Prov. 19. 15. Eccles. 10. 18. and aboundance of idlenesse was the roote of all the evils which came upon Sodom Ezech. 16. 49. But the diligent hand maketh rich and brings plenty of all blessings Prov. 10. 4. and brings men to promotion rule and honour
is knowne and discerned to bee his image and in it his shape is plainely seene Both these are here to bee understood in this word image and Gods image containes in it both the similitude or resemblance by which man is said to bee like unto God in all his naturall properties gifts and endowments and also his nature and substance which though it differs from Gods nature and substance Yet is a fit subject of such properties gifts and endowments which resemble Gods attributes and properties Secondly the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demuth which is here translated likenesse is used in a twofold sense First it signifies the similitude and likenesse by which one thing resembles another in all the speciall properties of it thus it is used Psalme 58. 4. where the poison rancour and malice of the wicked is said to have the likenesse of the poison of aspes and Ezech. 1. 10. the likenesse of the faces of the foure living creatures in Ezechiels vision is said to bee like the face of a man and of a Lyon and of an Oxe and of an Eagle and Dan. 10. 16. one is said to touch Daniel who had the likenesse of the Sons of men Secondly it signifieth the same that the word image doth that is a thing which is made like to another and is the very patterne which resembleth it in all parts and properties as 2 King 16. 10. where the patterne of the Altar of Damascus which Ahaz sent to Vriah the Priest is called the image of it And 2 Chron. 4. 3. the images of Oxen which Solomon made under the brasen Sea are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demuth the likenesse of Oxen and Isa. 40. 18. an image made to represent God according to that conceipt of him which men frame in their mindes is thus called Here in this text the word is used in the latter sense and signifies the same that the word image doth in effect but in a diver and manner For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Image signifies first a creature and then the likenesse by which that creature so resembles God the Creatour in all the speciall properties of it that it becomes his image And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likenesse signifies first the similitude and then the creature that is such a similitude and resemblance of God stamped upon the nature and being of a creature as makes it the very image of God and so these two words Zelem Image and Demuth Likenesse are as the best learned and most judicious expositors of this text doe affirme the one the exposition of the other The word Image sheweth that the creature barely considered is not Gods image but by the naturall properties and gifts by which it resembles God And the word likenesse sheweth that the similitude alone is not the image but as it subsists in a fit subject and flowes from the nature and properties which God gave it in the creation Vpon these grounds wee may easily understand that the phrase of creating man in Gods owne image and likenesse signifies Gods creating man of such a nature and endowed with such naturall properties gifts and endowments that hee doth in them all resemble himselfe and is his lively image very like to him shewing forth his divine properties and attributes of goodnesse wisedome power knowledge and in all things conformable to his just will Thus much for the opening of the words The next thing to bee considered is the Image it selfe and the speciall things wherein it doth consist And here I hold it necessary first to distinguish the image of God and his likenesse into two kinds The first is naturall formed in the creation The second is supernaturall and spirituall formed in man by the holy Ghost dwelling in him This distinction though divers people lead by custome and humane authority more then the word of God doe reject as a meere device of mine owne yet I finde it plainely laid downe in the word of God For the holy Apostle Saint Paul 1 Cor. 15. 49. doth in expresse words affirme that as there is both a first Adam made of the Earth earthy who by Gods breathing into him the breath of life became a living soule in the first creation and also a second Adam made a quickening Spirit even the Lord Christ from Heaven heavenly So there is a twofold image of God in man the first The image of the earthy Adam in which hee was created which though hee forfeited and lost by the law of justice yet by Gods common and generall indulgence in Christ hee did so farre retaine and communicate it though grievously mangled defaced that we are said to have borne it who are Adams naturall progenie and were created upright in his loynes The other is the image of the heavenly Adam the Lord Christ who being in the forme of God equall with God did humble himselfe to descend from Heaven by taking our nature upon him and framing to himselfe out of the seed of the woman by the operation of the holy Ghost a most pure and holy manhood which did beare over and above the image of the first Adam deformed with many frailties and all our infirmities sin onely excepted Rom. 8. 3. Philip. 2. 7. an holy and heavenly image created and framed in his humane nature by the working of the holy Ghost which is given to him not by measure Ioh. 3. 34. even from his first conception Luk. 1. 35. And this image as the elect regenerate and faithfull doe beare in part in the state of grace while they are by the inward worke of the Spirit conformed to the image of Christ Rom. 8. 29. and Christ is formed in them Gal. 4. 19. So they shall fully and perfectly beare it in heaven after the last resurrection 1 Cor. 15. 49. And as the holy Apostle doth distinguish these two images and doth oppose the one to the other making the one the image of the first Adam who was of the Earth earthy the other proper to Christ the second Adam who is the Lord from Heaven heavenly so hee doth shew divers differences betweene them in his divine Epistles which are confirmed also by other Scriptures First the image of God in the first Adam was naturall it was that which was given him in the creation so my text here saith God created man in his owne image But the image of God in the second Adam was supernaturall and spirituall for hee was conceived and formed in the wombe by the holy Ghost Luk. 1. 35. and his image is communicated to men and they are changed into it by the Spirit of God 2 Cor. 3. 18. Secondly the image of God in the first Adam was mutable and Adam did forfeit it together with his life and naturall being by his sin and disobedience And although God out of his common favour and indulgence in Christ doth still continue it in some degree to Adams posterity yet
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