man lost by sin even heavenly glory and immortality yet all this profits nothing without the work of the Spirit Christ with all his sufferings and obedience unto death and all his righteousnesse and fullfilling of the law are as a Fountaine sealed up and treasures hid and locked up in darknesse so that none can partake of him or them for redemption and salvation without communion of the holy Ghost which God in our regeneration doth shed on us aboundantly through Christ. This Spirit dwelling in Christ and the faithfull makes them one mysticall body with Christ sons and heires of God makes his satisfaction their ransome for actuall redemption and reconciliation and his righteousnes their righteousnes for justification This Spirit also doth renue them after the image of God and transformes them into the image of Christ in all holinesse that they may bee fit to see and enjoy God and thus hee brings them to the fruition of perfect blessednesse and to the inheritance incorruptible and undefiled which never fadeth And Gods blessings are through Christs mediation poured out upon all creatures for their sakes And hereupon it is that all gifts and graces which tend to make men perfect and unchangably blessed are ascribed to the Spirit as wisedome knowledge faith hope love meekenesse patience courage strength prayer and in a word all holinesse and perfection and whensoever God is said to give any of these gifts to men in an effectuall and saving manner and measure hee is said to give them the Spirit of grace wisedome zeale and supplication as appeares Isa. 11. 2. Zach. 12. 10. Yea common illumination and all extraordinary supernaturall gifts which are given to unregenerate reprobates for the revealing of Christ as the gift of prophecie to Balaam and Saul and the change of heart in Saul from cowardly pusillanimity to fortitude and magnanimity the gift of miracles to Iudas also illumination tast of the heavenly gift joy in the holy Word of God given to backsliders Heb. 6. are the worke of the holy Ghost assisting them and inspiring them from without for the Churches good not inwardly dwelling and working in them for their owne salvation Wherefore let us count it no reproach that wee have no hope of being in an happy and blessed estate no assurance that wee are in the way to perfection till wee feele the Spirit of God dwelling and working in us moving our hearts and conforming us to the image of Christ and that wee rejoyce in this and this is our glorying that wee are not carnall but spirituall They who think it enough for the obtaining of perfection and salvation to know beleeve and professe that in Christ there is as sufficient matter of satisfaction for the redeeming of all mankind as there was in the rude masse without forme matter enough for the whole visible World and all creatures therein doe much deceive themselves for many who know and beleeve all this doe perish and none are saved or perfected by Christ but onely they who are by the Spirit dwelling in them united to Christ and regenerated and renued after his image This Spirit is the earnest of our inheritance and witnesseth to us our adoption hee makes us new creatures and a free willing people hee sanctifieth us to bee an holy Temple for himselfe to dwell in purgeth out sinfull corruption mortifieth the deeds of the flesh so that sin cannot reigne in our mortall bodies There is one thing more which I may not passe over here in silence to wit that this text doth prove plainely that the Spirit of God the third person in the Trinity is one and the same God with the Father and the Son of the same uncreated nature and substance the almighty Creatour and Preserver of all things in heaven and in earth visible and invisible To sustaine a rude matter without forme and void and to make it subsist is a worke of power farre above the power of any thing created and to compasse and comprehend the whole matter and masse of the visible World and to assist and cherish by present vertue every part thereof at once is a strong argument and plaine proofe of divine and infinite power and omnipotency proper to Iehovah the one onely true God and all this is here testified of the Spirit of God in these words and the Spirit of God moved upon the face of the waters that is as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merachepheth and here used in the originall signifieth did sit upon and cherish that mightie masse as an Hen doth sit upon and cherish her egges that they may bee formed into chickens Therefore the Spirit of God is here proved to bee one and the same God with the Father and the Son and the almighty Creatour former and preserver of the whole World and all things therein To which purpose the Scriptures also speake fully in other places where the heavens and the host of them are said to bee made by the Word and Spirit of God as Psalme 33. 6. and that when God sends out his Spirit things are created as Psalme 104. 30. and that God by his Spirit garnished the heavens Iob 26. 13. and that hee is present by his preserving and sustaining power in all places Psalme 139. 7. which places prove the Spirit of God to bee Iehovah the Creatour and Former of all things and the true God in whom wee all live move and have our being This point which I have proved and confirmed by many other strong arguments already in my discourse of the Trinitie as it discovers the desperate malice impudency and Atheisme of the Remonstrants the Disciples of Socinus and Arminius who call into question the Deitie of the holy Ghost and his unitie with the Father and the Son and his right to bee prayed unto and worshipped with Divine worship so it is of singular comfort to the faithfull whose bodies are Temples of the holy Ghost in that it assures them that God is their portion and dwells in them and they are begotten of his seed in regeneration and are partakers of the Divine nature and heaven is their inheritance CHAP. VI. Of the first dayes worke What the light was What it is God said Let there be light How be called the light day and the darkenesse night Of a day naturall and civill That the night was before the day How a day was before the Sunne was Prerogatives of the first day VErs 3 4 5. And God said Let there be light and there was light And God saw the light that it was good And God divided the light from the darknesse And God called the light day and the darknesse hee called night and the evening and the morning were the first day After that darknesse had continued upon the face of the deep and the whole matter of this inferiour World had remained full of darknesse for the space of one night God by his powerfull Word created Light the first
giving of Christ his Son for a Redeemer aboundantly testifieth his infinite goodnesse and bounty his punishing our sins in Christ to the full shews his infinite Justice and his pardoning of beleevers by Christs satisfaction freely given and communicated to them shewes his infinite mercy and free grace as the Scriptures often testifie and our own consciences within us do witnesse and our daily sense and experience do proove And in our Redemption and application of it we see discovered the Trinity of Persons in one God And while wee in these things as in a glasse behold the glory of God with open face the vaile of ignorance being remooved we are changed into the same Image from glory to glory and so come to have communion with God and the fruition of him 2 Cor. 3. 18. The seventh and last Branch sets before us the utmost end of all Gods outward works to wit the eternall blessednesse of the elect by the communion vision and fruition of God in all his glorious attributes as wisedome power goodnesse mercy justice and the rest The Text it selfe intimates this Truth to us saying that all these workes of God proceed from his good will and pleasure For the good pleasure and will of God consists chiefly and principally in willing that his elect shall be brought to perfect communion of himselfe and of his glory for their eternall happinesse And what God willeth according to his owne good pleasure and doth because he is pleased so to do it must needs aime at the blessednesse of his elect by the sight and fruition of him and his glory Now therfore all Gods outward workes proceeding fiem Gods pleasure must needs tend to this end and this is confirmed Rom. 8. 28. 1 Cor. 3. 21 22 23. where we read that all things worke together for good to them that love God and are the called according to his purpose and that all things are the elects the world life and death things present and things to come and they are Christs and Christ is Gods also Col. 1. 16. all things visible and invisible were created as by Christ so for him that they might serve him for the salvation of his elect and for this end and purpose Angells principalities and powers are said to be made subject to Christ 1 Pet. 3. 22. And their office and ministery and the great wonders which God doth by them are said to be for them who shall be heires of salvation Heb. 1. 14. To these testimonies many reasons might be added I will onely call to mind that which I have else where abundantly declared and prooved to wit that for this end the world is upheld by Christ and for his sake and through his mediation ever since mans fall and for this end the wicked live even the barbarous and savage nations either that they may serve for some use to Gods people or for the elects sake whom God will raise up out of them or that God may shew his justice and power on them being sitted for destruction to the greater glory of his elect even the judgements of God on the wicked and their damnation serve for this end to increase the blessednesse of the Saints The doctrine of this description serves for to stirre us up in imitation of God our Creator not to content our selves with saying purposing and promising or with making a shew of doing good workes but to be reall true constant and faithfull in performance of them I or so doth God whatsoever he promiseth or purposeth or is pleased to doc that he doth in Heaven and Earth Sluggards who delight in idlenesse doing nothing and Hypocrites who say and promise and make great shew of doing but are barren of the fruites of good workes as they are most unlike to God and contrary to him so they are hatefull and abhominable in the sight of God and they onely are accepted of God who are active Christians alwayes doing good and abounding in the worke of the Lord their labour shall not be in vaine but every one shall receive reward according to his workes which are evidences of his communion with Christ and of his faith justification and sanctification wherefore seeing God is alwayes reaching forth his mighty hand to worke in Heaven in Earth in the Sea and all deep places for our profit let us be alwayes doing and studying to do good for his glory Secondly it serves to move and direct us in and through the outward workes of God to see and behold the infinite eternall and omnipotent God and his divine power and Godhead and in the unity of Gods essence the sacred Trinity of persons because all the persons have a hand in every worke and that one God who is three persons is the author and worker of every divine outward worke as this doctrine teacheth It is a common custome among men when they see and behold the handy worke of any person to remember the person to bee put in minde of him by the worke especially if he have knowne the person before and beare the love and affection to him of a friend and a beloved one So let it be with us so often as we see and behold the visible outward workes of God let us in them behold the face of God and remember his glorious attributes Let us in the great workes of Creation behold the wisedome and power of God the Creator in the worke of Redemption the mercy bounty and love of God in our Sanctification the love and the holinesse of God and in them all let us behold the three glorious Persons in that one God who worketh all things after the counsell of his owne will The Father by his eternall Word and Spirit creating all things The Sonne sent forth by the Father in our nature and sanctified by the Spirit redeeming us and paying our ransome The Holy Ghost shed on us by God the Father through the Sonne Christ in our regeneration And all three conspiring together to purge sanctifie and justifie us and to make us eternally blessed in our communion with them and in our fruition of God in grace and glory And let us take heed and beware of idle and vaine speculation of Gods great workes which shew his glory and proclaime his glorious Attributes Wisdome Power and Goodnesse lest by such idle negligence wee become guilty of taking the name of the Lord our God in vaine Thirdly from this description we may easily gather and conclude that sinnefull actions as they are evill and sinnefull are not Gods workes for God is pleased with those things which he doth and his workes are according to his pleasure but God is not pleased with sinnefull actions and evill workes he hath no pleasure in iniquity Psal. 5. 4. If any aske How then can it be done if he will not and be not pleased I answer That in them there is to be considered 1. A naturall motion or action proceeding from some created power
his pleasure whensoever he will And hereby to be stirred up and encouraged to rejoyce mo 〈…〉 aboundantly in the Lord our Creatour to rest more confidently on him when we have committed our selves to his protection and he hath received us under the shadow of his wings and to hope for all blessings which he hath promised and for the performance of all his promises in due time and season without hinderance or resistance of any power As all created things were made for some end and whatsoever is not fit to serve for some speciall end is a meer vanity so the knowledge of things without the knowledge of the end and use of them is a vaine notion swimming in the braine and therefore the maine thing which we ought to drive at in seeking the profitable knowledge of things is to know and understand the speciall use of them Now Gods creating of the highest heavens and the host of them in glorious perfection by himselfe alone in the first act of creation in the beginning doth serve most properly naturally and necessarily to shew the infinite wisdome and omnipotencie of God the Creatour as is before proved that we seeing therein these divine attributes of God as in a glasse may rejoyce in him and rest securely on his promises knowing that he will performe and fulfill his word and none can resist him Wherefore let us study to make this right use that our knowledge may be sound and saving and may bring us on to salvation Secondly this may justly smite our hearts and make us ashamed of our owne dulnesse and negligence in this point in that we all or the most part of us have so often read heard remembred and understood in reading and hearing the Word of God this great worke of creating the heavens and heavenly host and have beleeved it and spoken of it and so have passed it over without seeing beholding and considering in it the wisdome power and glory of God Alas there be few amongst us who have taken care to look so farre into the end and use of these things of God and that is the cause that science abounds without conscience and much knowledge goeth alone without any sound or sincere practise O let us be throughly ashamed of our negligence in the times past which is too much indeed and let us labour to redeem the time hereafter by double diligence studying to see Gods glory in those great workes and seeing to admire his wisdome and to adore his heavenly Majesty Thirdly Gods truth in this doctrine beleeved and embraced is a strong Antidote against all Atheisticall thoughts which possesse the hearts of divers dull and carnall people who cannot conceive thoroughly nor fully beleeve but often doubt of Gods omnipotencie and ability to create in a moment out of meere nothing most perfect and glorious creatures such as are Angels and blessed spirits and the heaven of heavens Such doubts are the cause that they cannot beleeve in God rest on his power and be confident in him in cases of extremity when the whole world seems to be against them and all outward helps faile If they did but discerne the power of God by the first simple act of creation they might know and beleeve that hee out of nothing can raise more help then they can desire or stand in need of in their greatest extremities Secondly in that here in the first act of creation performed in the first beginning of all things and in the first moment of time God the Creatour is described by the name Elohim which signifies a plurality of persons in the unity of essence as I have before proved and this act is ascribed to all the three persons equally in one and the same word Hence we may gather a necessary doctrine concerning the consubstantiality equality and eternity of all the three persons in the sacred Trinity to wit That the three persons the Father the Son and the holy Ghost are all co-eternall and without beginning all equall among themselves and consubstantiall of the same undivided nature and substance three persons distinct in one infinite eternall Jehovah For plaine reason tells us that whatsoever had no being given to it in or after the first beginning of creatures but was and had a being already in the first beginning and before any thing was made yea was the authour and maker of the first worke of all that must needs be of absolute eternity every way eternall without any beginning or end at all Now such are all the three persons in the blessed Trinity they all by this word Elohim are shewed to be equall in the first act of creation and so to be before the first beginning of all things as the authour and cause before the worke and effect they all are declared to be one and the same singular God and undivided essence and therefore this Doctrine doth hence truly arise I need not here againe stand upon further proofe of it for that I have done aboundantly already in expounding the Doctrine of the Trinity Onely the consideration of this truth may serve first to convince all Heretickes of horrible errour and blasphemy who deny either the Creatour of the world to be the true God or the Son and the Spirit to be equall co-eternall and of the same substance with the Father as the Arians and others did Behold here the blasphemous fictions of these men cut off before they shoot forth and rooted up before they were sowne by this first act of creation as it is here described by the Spirit of God and therefore let us hate and abhorre all such dreames and fictions as most monstrous and unnaturall damned in Gods booke from the first words of the history of the first creation Secondly let us even from this furthest ground fetch the all-sufficiencie of our Mediatour and Redeemer Christ and the efficacie and perfection of his full satisfaction that we may rest on him confidently without scruple feare or doubting As also the infinite power of the Spirit that we may rest in his strength for perseverance If the Son Christ or the Spirit were inferiour Gods and of an inferiour nature not infinite nor co-eternall with the Father men might have some colour of diffidence and some cause to doubt of sufficient satisfaction redemption and stedfast perseverance But here we see the contrary that the Son if the Word by whom all things were made and the Son and Spirit one the same God and Creatour with the Father and the Spirit as he is in the regenerate is greater every way then he that is in the world 1 John 4. therefore let us comfort our selves in the all-sufficiencie of Christ for full redemption and of the Spirit for sanctification and perseverance Thirdly in that here the first act of creation even the creation of the highest heavens with the host of them and of the common matter of the visible world out of
Scripture the Angels may here be understood Thirdly what is here meant by the heavens Moses himselfe sheweth Chapt. 2. 1. namely the heavens and the host of them that is the Angels for they are the host of the highest heaven and so are called Luke 2. 13. Therefore undoubtedly the Angels are included in the word Heavens So then the creation of the Angels coming now the next in order to be handled I will seeke no further for a Text though there be some more plain and expresse but will ground all my Doctrines concerning the creation and nature of Angels on this word taken in that sense which I have here proved which offers to our consideration five maine and principall points of instruction unto which all other Doctrines may be reduced which concerne their nature and creation and may be as branches comprehended under them First we here learne that Angels had a beginning and were not from all eternity Secondly that God created them and that they were made by that one God and three persons here called Elohim Thirdly that they were created in the beginning as the word Bereshith taken in the most strict sense signifieth the first moment of time Fourthly that they were created by the first simple act of absolute creation that is they were made out of nothing most perfect and glorious creatures in an instant Fifthly that they were made in and with the highest heavens and by the law of creation made to inhabit them as the proper place of their naturall habitation These are the maine and principall points of Doctrine which immediately flow from the words And these especially the last of them doth offer to our consideration divers other particular questions and points of instruction to be handled As first seeing they were created in and with the highest heavens to be the proper inhabitants of them therefore they are of an heavenly nature even pure excellent and glorious spirits such as the nature of the place requires to be suteable inhabitants And here an occasion is offered to seeke out a true description of Angels and to enquire after their wisdome power and such like properties wherein they excell and are like unto God the Creatour bearing his image Secondly hereby are offered to us these points to be handled and these questions to be discussed viz. That the Angels are of a finite nature limitted to their places Also whether they are circumscribed and measured by the place in which they are or rather definitively in it And whether and how they move from place to place and such like Thirdly the most high and large heavens compassing about the whole visible world in and with which they were created to be the host of them doe import that the Angels were created many in number according to the largenesse of the place and that they are innumerable more then mans fraile reason can comprehend Fourthly the highest heaven being their naturall place in which they were created Hence a question ariseth concerning a being in other places How they come to be out of heaven their naturall place and some of them quite banished out of heaven for ever And here their mutability and fall comes to be handled and the distinction of them into good and evill Angels Thus we see in briefe into what a broad field this short Text doth lead us and what large scope it gives us to speake of the Angelicall nature and the heavenly spirits the first and chiefest of the creatures of God That we may better understand these Doctrines I will first consider the name of Angels what it signifies and how we are to take it in this place The name Angell comes of the Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a messenger sent forth from some superiour person or state to deliver a message and to declare the mind of him or them that sent him The Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the name of an Angell in the Old Testament signifies also a messenger but yet in a more full and large sense For it signifies such a messenger as doth not only deliver and declare a message by word of mouth but also doth act and execute indeed the will of him that sent him and doth performe his worke injoyned as a faithfull minister and servant And hence it is that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived of it and is used for the office and worke of an Angell signifies in generall any thing which serves for the use and ministery of man And as the signification according to the Etymology is generall and large so the word is used in the Scriptures to signifie any messenger or minister sent forth upon a message or some employment either from God or men Jacobs messengers which he sent unto Esau Genes 32. 3. to worke his peace are called by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels And Num. 20. 14. the messengers which Moses sent from Kadesh unto the King of Edom are so called and in Greeke translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when Gods messengers are thereby signified it hath the name Jehovah or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly added to it As for the first signification we let it passe as a stranger in this place where we are to discourse of heavenly Angels and doe take it in the second signification for the Angels of the Lord. And being so taken it is still doubtfull till it be more particularly distinguished For in this sense it signifies three sorts of Angels as the learned have well observed First of all it signifies that chiefe and principall messenger and ambassadour of God his Son Jesus Christ who was sent forth as God in the forme and shape of an Angell and Messenger to the fathers before his incarnation And as man in â—uâ—nesse of time by incarnation and assuming of mans nature into his person For Gen. 48. 16. by the Angell which delivered Jacob and which he prayeth may blesse the sons of Joseph is meant the Lord Christ. And in all places where the Angell which appeared is called Jehovah or was worshipped God the Son is meant as Exod. 3. and Zach. 3. there by the Angell Christ is meant appearing either like an Angell or in the shape of a man to fore-shew his incarnation So likewise where we reade of the Angell of Gods presence or face as Isa. 63. 9. Or of the Angell of the Covenant as Malac. 3. 1. Or of the Archangell as 1 Thes. 4. 16. Jud. 9. Christ is meant Secondly this word is used to signifie men by divine inspiration called and sent from God upon some speciall message especially the message of salvation as Job 33. 23. Judg. 2. 1. Malac. 2. 1. and 3. 1. and Revel 2. 3. Thirdly this word is most frequently and commonly used to signifie the heavenly spirits created by God to stand about his Throne in heaven to behold his face continually because they are as
the handling of this point if I should rehearse the severall opinions of the ancients how they make a difference betweene the image likenesse of God how some make the image of God to be onely in the soule some in the whole man some holdthe reasonable soule as it is endowed with understanding will and memory to be the image and holinesse and righteousnesse to be the likenesse of God others hold that Gods image consists in mans Dominion Lordship over the creatures others that Gods image consists in mans immortality others in this that man is a spirituall substance in respect of his soule others that the image of God after which God formed man is God the Son as hee is the image and character of the Fathers Person and the similitude is the holy Ghost others that the image of God is the humane nature which the Son was ordained to assume and did in fulnesse of time take upon him If I should rehearse all these and lay them open and confute so much in them as in unsound I should spend time and weary my selfe to small purpose Likewise it would take up exercises of many houres if I should rehearse the divers opinions questions and disputations of the Schoolemen all which would trouble mens braines and leave them in a maze or labyrinth uncertaine what to hold or beleeve as also the many disputations absurdities and contradictions of the Iesuits by which they contradict one another and some of them themselves in many things which they teach and affirme concerning the image of God As for the grosse opinions of old Hereticks as of the Manichaans who utterly denyed the image of God in man and of the Audians and Anthropomorphites who held that the outward forme and shape of mans body was Gods imagc and of the Pelagians who held that the image of God in which man was created was no other but that in which every man is now borne they are not worthy to bee named it were losse of time to confute them and to discover the absurdities of them The maine ground which I will wholly build upon shall bee the word of God written in the sacred Scriptures and what I find in the Fathers and best moderne Writers agreeable to the Scriptures that I will commend unto you and where I find them differing from Gods word I will be bold to professe open dissert and shew my dislike that none may bee mislead by them or by any who build upon humane authority But that wee may understand this point plainely and fully I will first of all sift the words of the text and shew what is the image and likenesse of God and how we are to understand the phrase of making man in his owne image and after his likenesse And secondly I will shew the particulars wherein man was made like unto God and what is that image in which hee was made First the image of a person or thing is that which though it differs in nature and substance yet is formed by that person and according to that thing and in all things made like unto that whereof it is the image in so much that hee who knoweth the person or thing it selfe when hee seeth the image can discerne that it is the image of such a thing or person and that it is very like him and by seeing the true image hee knowes and discernes what a one the person or thing is whereofit is the image this is the first the most proper sense of the word image and thus it is used where statues of gold silver wood stone or other metall made in the shape of a man to represent him or in some other shape to represent a feined God are called images as Num. 33. 52. where God commands the Israelites to destroy the Idols of the Canaanites and cals them molten images and a King 11. 19. the Idols or statues made to represent Baal the God of the Zidonians are called the images of Baal And man being made a fit creature to represent God and to shew his glory is in this sense called the image and glory of God 1 Cor. 11. 7. Secondly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelem image is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is abusively to signifie a vaine shadow or bare forme and shape of a thing without a substance such as is the shadow of a man or other creature or a shape formed in the fansie having no being but in mans imagination as Psalme 39. 6. where every man is said to walke in a vaine shadow the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelem image and Psalme 37. 20. the vaine fansie and dreame of the wicked that is the vaine felicity which they frame to themselves is called by the same name Zelem image Here in this text the word is used in the first sense for such a thing or such a creature as differing in nature and substance from God yet in that nature and substance is so like unto God and doth shew forth the glory wisedome power and other attributes of God that they may bee seene and represented in some good measure in the things and by the things which are proper to that creature And an image according to this sense hath in it two things to bee considered to wit the matter and the forme The matter is the nature and substance of the creature differing from the substance of the thing whereof that creature is the image and yet a very fit subject to receive such a forme and such qualities as may make it very like the thing whereof it is the image as for example gold silver wood and stone differ in nature and substance from man and yet they are fit to receive the whole outward shape of a mans body and to bee like unto it in all parts If things bee both of one kind and nature though the similitude bee never so great yet the one is not called the image of the other except it bee made by and according to it as for example One egge is not the image of another nor one apple nut or figge anothers image nor water nor wine of the same kind in severall cups though they bee very like because they are both of one nature and of the same kinde and one is not made and formed by another Secondly the forme of the image is the likenesse and similitude which is in all the parts properties of a thing by meanes whereof it resembles that whereof it is the image is like unto it so becomes the image of it as for example the forme shape resemblance which is in the image of gold silver or stone by which it resembleth and expresseth all parts of a mans body and the colour of it by which it resembles a mans haire face hands and cloathes that is the likenesse by which it becomes the image of a man even of this or that particular man and
second Adam Christ in which hee was formed by the holy Ghost and into which all the elect are changed and renued when they are regenerate and made new creatures in him may serve for excellent use as I shall shew when I have described the image of God wherein our first Parents were created and have laid downe by way of Doctrine the particulars wherein it doth consist But before I can distinctly describe the Image of which my text here speakes I must yet a little more distinctly shew the severall sorts of images which are images of God and of other things There are images which are essentiall and perfect to wit every person begotten by another of his owne nature and images which are accidentall and imperfect An essentiall image is either absolute and most perfect or lesse perfect The essentiall image which is most perfect and absolute is one person begotten by another of the same undivided substance and being in all essentiall properties equall and alike distinct onely by personall properties and subsistence Thus the eternall Son of God is the image of the Father of whom he is begotten from all eternity of the same nature and individuall substance For the second person the Son considered according to his divinity simply as God before his assuming of our fraile nature is said to bee in the forme of God that is his person is of the same essence glory and majesty with the Father and hee thought it no robbery to bee equall with God that is to have all essentiall properties of God equall which the Father as the Apostle testifieth Philip. 2. 6. and in this respect hee is called the image of the invisible God Coloss. 1. 15. and the brightnesse of his glory and the expresse image of his person Hebr. 1. 3. which words though they have respect to Christ as hee is the Word made flesh and God incarnate revealing God in his goodnesse wisedome justice mercy power and the like yet they must not bee limited to his incarnation but are extended to his deity as hee is the eternall Word the Son the second Person by whom the Father created all things and who with the Father doth uphold and sustaine all things as the words immediatly following doe shew For indeed the eternall Word the Son is in the forme of God one and the same God of the same substance glory and majesty with the Father and onely distinguished in personall properties relatiom and subsistence And therefore hee alone can truely bee called the image of God in this sense which is most perfect and absolute The essentiall or substantiall image which is lesse perfect then the other is either naturall or supernaturall A naturall essentiall image is one person begotten by another of the same nature and kind of substance and equall and alike in the same kind of naturall properties but not of the same singular substance and individuall properties thus every Son of man is the image of the Father which begets him for though hee hath a severall soule and body and severall properties which are of the same kind but not the same singular with those of his Father yet because his body and soule and all the faculties of it are of the same kind and in the outward forme resembles his Father and his Father may bee seene as it were in him therefore hee is his Fathers image and made in his likenesse A supernaturall essentiall image is a nature or person who is so begotten of God by the holy Ghost given to bee and abide in him as the immortall seed of God that hee is made partaker of the divine nature that is hath not onely supernaturall and spirituall gifts wrought in him by which hee is made fit to see and enjoy God but also is united to God and God becomes his portion for ever This image is either primary or secondary The primary image of this kind is onely Christ as hee is man or the humane nature of Christ which God formed and made in the womb of the virgin so pure and holy by the holy Ghost from the first conception in which the holy Ghost came upon her and the power of the Almighty over-shadowed her Luk. 1. that it was not onely most pure and holy and full of the holy Ghost from the first being of it but also was personally assumed and united to the eternall Son of God the second Person in the blessed Trinity and so became the first borne of every creature Coloss. 1. 15. and the first fruits which doe sanctifie the whole masse of the elect 1 Cor. 15. 23. and hee head from whom the Spirit is derived unto all the elect Ephes. 4. 15 so that they become a kind of first fruits of Gods creatures Iam. 1. 18. The secondary supernaturall image is every elect regenerate child of God begotten and borne of his Spirit shed on them through Christ Tit. 3. 6. and so created a new man after God in righteousnesse and holinesse of truth and made partakers of the divine nature one with God in Christ and by Christ Ioh. 17. 23. I call this a secondary image because the elect become this image not immediatly but after a secondary manner by deriving the Spirit from Christ and by union with God in him I call it a supernaturall image because it is above mans nature and belongs not to him in the creation nor consists in any naturall properties or resemblance And I call it an essentiall image because every regenerate man hath in him the holy Ghost dwelling as the soule of his soule quickning the whole man which Spirit is of the same essence with the Father and the Son And in respect of this Spirit and his gifts dwelling in his tabernacles their bodies and furnishing them throughout they are truely called and are indeed a new image of God and new creatures All these sorts of images are to bee excluded out of this text for our first parents are not here said to bee created after God essentially or supernaturally but onely in the accidentall and naturall image of God as I have in part shewed before and shall also hereafter more fully shew in all the particulars The accidentall or imperfect image of a thing or of a person is a thing or person so framed and made by another as by a paterne and after the likenesse of that paterne that it doth very much resemble it in likenesse and similitude but yet is not every way equall nor in all things fully alike nor of the same nature and substance with it In an image of this kind there are required two things necessarily First that the thing which is the image bee very like that whereof it is the image yea so like that it must resemble and represent either the nature and essentiall forme of it or the outward forme and figure or some speciall properties and proper qualities of it or all these together and yet in
the body of Divinity First I will begin with the Creation and will labour to unfold the nature of it in generall And then I will proceed to the handling of all the speciall works therof every one distinctly by it self in particular Secondly I will passe from thence to the works of Gods actuall providence under which comes the government and preservation of the world and of al things created and the ordering and disposing of every thing to the proper end of it More especially the fall of man into sin misery and guilt of damnation And the Redemption of man from misery and his Restauration to grace and glory by the application and fruition of Redemption and by true spirituall union and communion with Christ the Redeemer and with God the Father in him by the inhabitation of the Holy Ghost Thus much for the generall Doctrin of Gods outward works laid down in this Text and for the division of them in their severall heads and kinds unto which all the particular outward works may be reduced FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OF THE CREATION OF THE VVORLD GEN. 1. 1. In the beginning God created the Heaven and the Earth IN this Chapter the historle of the Creation is most plainely and succinctly written by Moses and the workes of the six dayes are distinctly laid downe according to the order wherein God created and made all creatures in heaven and earth In the second Chapter some things which were but more briefely and generally laid downe in the first Chapter to wit the creation of plants herbes and trees and of birds and beasts and especially of man and woman and the creation of the garden of Eden with other circumstances are more plainely and fully related And therefore I have made choice of those two Chapters the words whereof doe give us ground and occasion to handle the doctrine of the creation and to discusse of all points therein needfull to be knowne for the glory of God and our own profit and comforts In the whole history comprehended in these two Chapters the Spirit of God offers to our consideration two things First the creation as it is a worke of God together with the severall parts and degrees of it Secondly the creatures produced by that work even the whole world and all things therein contained that is the heavens and the earth all the host of them Creation is here described First generally according to the common nature of it as it concernes all creatures and is the making of them all Secondly it is distinguished and described particularly according to the severall parts and branches thereof as it concernes severall kindes of things created First Creation is described generally by the name the Author or cause and by the time and forme of it throughout this whole Chapter Secondly it is distinguished into two branches or degrees The first is simple or absolute and immediate creation which is a making of something out of nothing The other is secondary creation that is a making of perfect things out of an imperfect matter which was before created of nothing and was of it selfe most unfit for any such substantiáll forme and being as was raised out of it Simple or absolute creation which is a making of things out of nothing is laid downe in the first verse And that is here distinguished into two particular branches according to the number of the things created the Heaven and the Earth The first is the creation of the highest heavens and all the host of them as the spirit of God by Moses expounds himselfe more plainely Chap. 2. 1. This was a most perfect creating and making of things perfect in nature forme and being out of nothing and that in an instant The second is the creating of the earth that is a rude imperfect masse and confused Chaos or deep which was without forme and void and fit for no substantiall forme or perfect being as yet neither could subsist but by the spirit supernaturally susteining it For so the word Earth is expounded in the next verse even to be that rude masse and deep which he made of nothing that it might be the common matter of all the inferiour visible world and of the creatures therein conteined The second maine branch of creation which I call secondary or mediate creation and which is a making of things perfect out of an imperfect matter created of nothing is laid downe historically throughout these two Chapters where the creation of the severall kindes of creatures in the six dayes is described particularly And this hath also two particular branches The first is the creating of things out of the first rude confused matter which was without forme and void and full of darknesse such was the creating of the foure elements 1. Fire called light 2. The Aire called the firmament 3. The Waters or the Seas 4. The Earth or drye land The second is the creating of things perfect out of the second matter which was beforehand formed and disposed into the forme and substance of elements such was the creation of the Sunne Moone and Starres in the heavens and of the foules in the aire and fishes in the sea and beasts on earth which were all created of the second matter that is of the matter of the elements brought into forme There is besides these branches of creation another particular creation mixt of simple and secondary creation namely the creation of man who in respect of his body was made of the dust of the earth by secondary or mediate creation and in respect of his soule was created by God as the Angels were immediatly of nothing by a simple absolute and immediate creation This is also described First generally in this Chapter verse 26 27. and also distinctly and particularly Cap. 2. 7. And as this history doth describe the act or worke of creation both generally and particularly in all the bâ—anches thereof so also all the Creatures or kindes of things created The Creatures are here distinguished according to the time and order of their creation Some of them were created in the first beginning of time in the first moment wherein time first began to wit the highest heaven with the inhabitants thereof the Angels and the earth that is the rude masse or first common matter of the inferiour world and all the creatures therein Some of them were created in the progresse of time or in times distinct even in six severall dayes to wit all the rest of the creatures and they are distinguished by the time and order of their creation Some were created the first day some the second and the rest severally in the rest of the six dayes and they are described by their severall names and natures as shall appeare hereafter when they come to be handled distinctly CHAP. I. Of the Creation in generall What the Hebrew word signifieth Of the Author Time Object and Forme of the Creation A description of
matter first made and of a forme thereto added afterwards and therefore have a proper existence and being every one in himselfe which cannot be dissolved but in respect of second causes remaines immortall so that this definition and every branch thereof flowes from the former Doctrine as a naturall Corollary or necessary Conclusion And it doth excellently set forth the nature and naturall being and properties of Angels by which they are distinguished from all other things First in that they are called spirits or pure spirituall substances this shewes their nature and being wherein they resemble God and beare his image who is the one onely true Jehovah who hath his essence and being in and of himselfe and gives essence and being to all things and by whom all things subsist as that name Jehovah signifies which he assumes as proper to himselfe Exod. 3. 14 15. and Isa. 42. 8. and who is a spirit as our Saviour restifieth John 4. 24. And by this name spirits they are distinguished from all bodily creatures Secondly in that they are called pure intire spirituall substances and perfect creatures which have every one a proper existence and particular being hereby they are distinguished from the spirits that is the soules of men which are not intire complete and perfect creatures of themselves by creation but are made to be and to subsist in an humane body and together with the body to make up a perfect man Hereby also they are distinguished from the breath of life and the vitall and animall spirits which are in living bodies of men and other living creatures for they are not pure perfect intire creatures which subsist by themselves but fraile vanishing parts of creatures which continually increase and decrease fade and perish Thirdly in that they are called heavenly spirits hereby they are distinguished not onely from the spirits created here below on earth in this inferiour world even soules of men and all bodily spirits but also from God who is a spirit but not contained in any place no not in the Heaven of heavens but is essentially present in all places as well in earth as in heaven as the Scriptures testifie 1 Kin. 8. 27. and Psal. 139. 8. Fourthly in that they are said to be created in the beginning by God hereby they are distinguished from the absolute essence of God and from every one of the three persons in one God for they are not created but are absolutely eternall without beginning of being Fifthly in that they are said to be created in the image and similitude of God this shewes the excellent naturall properties of Angels that they are living spirituall and immortall creatures indued with knowledge wisdome understanding liberty of will power strength and activity to doe and performe great things wisely justly and freely and so to resemble God in his glorious attributes and workes Sixthly in that they are said to be distinguished one from another by a proper and particular subsistence and being which every one hath by himselfe this shewes that Angels are not one common spirit breathed into the highest heavens and every one a part of that one spirit but they are every one a whole substance or person by himselfe as Augustine saith Enchirid. 18. Lastly in that every one is said to have a proper existence and particular being which God hath given him to have in himselfe by which he differs from the rest this necessarily implies that Angels are finite and limited both in their substance and number and are mutable not infinite and unchangeable as God is This is the definition which in the severall parts and branches thereof doth fully set forth the nature and naturall properties of Angels I proceed to the confirmation of the severall parts in order First that Angels are spirits or spirituall substances the holy Scriptures affirme most clearly Psal. 104. 4. and Heb. 1. 7. where it is said that he maketh his Angels spirits And Hebr. 1. 14. where they are called ministring spirits And lest any should thinke or imagine that Angels are not spirits by nature and creation but by grace and communion of the Holy Ghost which is given to the elect Angels in and by Christ and by which they become holy and are settled in the immutable state of eternall blessednesse we have most cleare testimonies in those Scriptures which call not onely the good and elect Angels spirits as Act. 23. 9. and the places before cited but also the evill Angels of Satan even the Divell himselfe and his Angels which in respect of their substance which they still retaine though they have lost their goodnesse and uprightnesse are still called spirits as Levit. 20. 27. 1 Sam. 16. 1 Kin. 22. Matth. 8. 16. Act. 5. 16. Ephes. 2. 2. where the Divell speaking in false Prophets and his spirit of fury in Saul and of lying in Ahabs Prophets and his evill Angels possessing divers persons and cast out by Christ and his Apostles are called evill and unclean spirits Secondly that Angels are entire and complete spirituall substances and perfect creatures which have every one a proper existence and being in himselfe the holy Scriptures prove most clearly by divers reasons First by naming some of them by proper and distinct names as the Angell which was sent to Daniel Dan. 8. 16. and to salute the Virgin Mary Luke 1. is called Gabriel Secondly by giving them such titles and ascribing and assigning to them such offices as belong to none but complete substances and persons which have a proper and personall existence as for example they are called the sons of God Job 1. 6. and 38. 7. They are called Gods messengers and ministers as appeares by their Hebrew and Greek names and by Scriptures Matth. 4. 11. and Heb. 1. 14. They have the office of watchers and guardians which have charge given over the elect and encamp about the righteous to guard and defend them and observe and behold the face of God ready to be at his beck for the defence of his little ones as appeares Num. 22. 22. Psal. 34. 7. and 91. 10. Dan. 4. 13. and Matth. 18. 20. Thirdly the Scriptures doe plainly shew that Angels doe willingly and readily and by themselves performe perfect and complete actions and workes which none can doe but perfect creatures which have a proper subsistence by themselves as for example that in the first creation as soon as they were created they did sing together and lift up their voice Job 38. 7. that they praise God hearken to the voice of his word and keep his commandements Psal. 103. 20. and 149. 2. that they have appeared and spoken to men as to Gideon Judg. 6. to the father of Sampson Judg. 12. and to Eliah 1 Kin. 19. that they have comforted Christ in his agony Luke 22. rolled the stone from his sepulchre Matth. 28. opened the prison doores and set the Apostles at liberty Act. 5. and 12. and
perfect creature and element of the visible World and commanded it to shine out of darknesse and this was the morning of the first day In the words wee may observe these foure things First the creation of light in the 3. vers Secondly Gods approbation of it in these words God saw the light that it was good Thirdly Gods separation of it from the darknesse vers 4. Fourthly Gods nomination or naming of the light day and the darknesse night and so compounding these two light and darknesse into the first whole day of the World vers 5. In the first thing which is the creation of light the first of all perfect creatures in this visible World two things come to bee sifted and examined for our right understanding thereof First the thing created Light what is thereby here meant Secondly the manner of creating it God said Let light bee and it was so Concerning the first I find divers and severall opinions of the learned Saint Augustine lib. 1. in Genes ad literam cap. 3. and Rupertus lib. 1. de Trinit cap. 10. doe by this light understand the highest heavens and the Angels which are not a corporeall but a spirituall light but this cannot bee the truth for this light is said to bee that which is called the day and is opposed to the darknesse of the night here in this mutable and visible World the shining whereof doth distinguish day from the night which cannot bee said of the Angels and the highest heavens which were not made out of darknesse nor out of the rude unformed masse as this light was which God commanded to shine out of darknesse as the Apostle saith 2. Cor. 4. 6. Secondly others as Beda Lyra and Lombard doe by this light understand a bright cloud carried about and making a difference of day and night Nazianzene and Theadoret doe think that it was the same light which now is in the Sun Moone and Starres subsisting at the first in one bodie and afterwards divided into severall parts when God made the Sun Moone and Starres out of it Basil thought that it was light without a subject Aquinas that it was the light of the Sun made imperfect at the first and of this opinion is Pererius also Catharinus held that it was the Sun it selfe made first of all which is directly contrary to the expresse words of the 16. vers which affirme that the Sun was made the fourth day Iunius by light here understands the element of fire In this variety of opinions I hold it the best and surest way of finding out the truth to seeke it out of the word used in the originall text The Hebrewword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or which is here translated Light besides the tropicall and spirituall senses in which it is used in those Scriptures which call God the light in whom is no darknesse and the light and salvation of his people and doe call Gods regenerate people light in the Lord doth more properly signifie two things First that naturall bodie or substance which among all the parts and creatures of the visible World is most bright and shining in it selfe and gives light to others as for example the Sun Moone and Starres are called Lights Psalme 136. 7. and the element of fire is called by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light Ezech. 5. 2. Secondly it signifies and that most frequently in the Scripture the light that is the shining brightnesse of the heavens and of the Sun Moone and Starres and of the element of fire burning in a lamp or torch or other combustible matter Here I doe not take the word in this latter sense onely for a shining brightnesse for then God had created an accident or quality without a subject which is a thing against nature of things created for common reason and experience shew that never did any qualitie subsist of it selfe without a substance by course of nature no light can be but in some created body as in the heavens fire or aire But hereby light wee are to understand of necessity some notable part of this great frame of the visible World which God first framed out of the rude masse which was without forme and void before mentioned yea that part which is most bright shining and resplendent and doth by light and brightnesse which is naturall in it shine forth and enlighten other things Now that cannot bee any of these lower elements the water and the earth for they have no such light in them and besides it is manifest that they were formed out of the grossest and most dark part of the common masse on the third day vers 9. Neither can it bee the spacious region of the aire which is extended and spread abroad farre and wide over all the round globe of the earth and the waters and reacheth up to the etheriall region of the visible heavens even to the sphaere of the Moone and is called the lowest heaven or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the broad expansion or firmament in the midst of the waters For that was formed the second day as appeares in 6. 7. 8. vers It must needs therefore bee the firmament of the visible heavens which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The large and farre stretched firmament of the midle heaven even the fiery or etheriall region wherein God on the fourth day formed and set the great lights of the Sun Moone and Starres vers 14. 16. For first those heavens were framed and made of the most pure and refined part of the masse which is the common matter of the visible World and are most bright and shining full of light and brightnesse and undoubtedly as in place and order they are the next to the highest heavens so they were created next after them in the first day and are here called by the name of Light because all the light of this visible World is in them and from them shineth into the aire and giveth light upon the earth Secondly there is no particular mention made by Moses in this Chapter of the framing of these heavens among all the works of the six dayes except it bee in this word Light and it is most incredible that hee would omit the creation of them which are the most excellent and glorious part of the visible frame of the World especially seeing hee doth exactly and particularly name and relate the creation of all other parts and the day wherein they were created I am not ignorant that Aristotle and the most learned naturall Philosophers of his sect did hold that the visible heavens are eternall and unchangable and of a matter and substance different from the foure elements fire aire water and earth and were not made of the same common matter Also divers learned Christians and Schoolemen doe thinke that these heavens were created together with the highest heavens immediatly of nothing in the beginning when time first began to bee and are mentioned in the