the Scriptures plainly testifie that God founded the world in wisdome Prov. 3. 19. that in wisdome hee hath made all things Psal. 104. 24. and that wisdome had an hand in ordering all things Prov. 8. Therefore the creation of the World was in perfect beauty and comelinesse 3. The third thing which we learne from these names is That the deformity of the world the enmity of creatures the corruption of man and the confusion of things created were not in the world nor in the creatures thereof at the first neither are they Gods handy-worke nor things by him created for the world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beautifull frame And the Scriptures call the worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of being and continuance not things deformed corrupt and perishing This also the Scriptures shew Gen. 3. that the earth was cursed for mans sake and mans sinne came from himselfe and the Serpent And Deut. 28. 23. and Levit. 26. God himselfe in the Law professeth that for disobedience and sin of rebellious people hee doth make their heaven over them as brasse and their earth as iron And Eccl. 7. 29. it is said that God made man upright but they have sought out many inventions I might here also observe from the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the world was also made in a beautifull and pleasant season even the pleasant time of the Spring in all probability but I love not to build opinions on such weake foundations And from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies long lasting ages I might observe the ages of the world and discusse the question about the ages and years from the creation but they may more seasonably be touched hereafter when we come to speake of the particular branches of the creation Now I come to the Use of these considerations First they serve to make the thoughts and conceits of Atheists and carnall Philosophers hatefull to us to wit that the world is eternall and had no beginning neither shall have end For here wee see that all things universally were created of nothing and are creatures formed by God It is a point of faith above all naturall reason to understand that the worlds were made of nothing as the Apostle shewes Heb. 11. 3. And that was it which made Aristotle and other witty and learned Philosophers led by reason doubt of the creation of the world Beside when they observed the stability of the heavens and heavenly host and their beautifull order and incorruptible being this did further them in this conceipt and made them thinke there should be no end of it But Gods Word teacheth the contrary and sheweth that all things were created and made out of nothing except only God himselfe and though they were made perfect and good fit to flourish for ever and some of them have still a great remnant of that glory and perfection as the heavens which change little in many ages yet by mans sin they are corrupted and made changeable and so much more by how much more neere they come to man And this the Philosophers felt and perceived insomuch that many of them did acknowledge the creation and the end of the world and even Aristotle himselfe though he could not conceive that the world should be made of nothing by the course of nature yet hee did acknowledge God the Father Maker and Preserver of it and so likewise shall all be confounded who are not settled in this truth Therefore let us looke up to God and beleeve his Word and hate all blind conceipts of worldly wise men and see and behold in the most rationall and wise naturall men denying this truth of the worlds creation that the wisdome of the world is foolishnesse and the imaginations of the flesh enmity against God Secondly this consideration of creation and beginning of all the world serves to make us more admire Gods eternity and to ravish us with the consideration of it If there could be a man found on earth who had lived ever since the time of Christ or since the daies of Adam or Noah wee would highly esteem him and seeke to him from the uttermost parts of the earth as the Queen of Sheba did to Solomon But behold all this world is but of short continuance created of God not many thousands of yeares ago God is before it even from all eternity And this world shall perish but he endureth for ever Psal. 102. And therefore if wee wonder at the long lasting heavens and the surely founded earth how much more ought we to admire the eternitie of God the ancient of daies before all daies and times and without beginning or end Thirdly though this world be beautifull by reason of some reliques of perfection and beauty remaining from the creation yet seeing it had a beginning and is corrupted by sin and hastens towards an end let us not set our hearts on it or any worldly thing but looke up to God and have our hope and our affections firmly set on him whose beauties of holinesse shall not fade as the fashion of this world doth but his glory endureth for ever Fourthly we may here see that the world was created for us for our use not for any need which God had of it for God was infinitely blessed in himselfe without it from all eternity and certainly in that God did not create it and time with it many thousands of yeares before he did this is a strong evidence that God is all-sufficient in himselfe and hath for himselfe no need of any creature Lastly it serves to make us hate sin as the Divels poyson and turne from it and be affraid to communicate with it as wee doe with things created by God because it is not of Gods forming but is the corruption of mans nature poysoned and defaced and all enmity which is among the creatures vexing and destroying one another came in by sin and all the pleasure which men take therein is corrupt sinfull and against pure nature Wherefore let us ascribe all deformity disorder and discord in the world to mans sin as the proper cause thereof CHAP. III. Of Creation immediate and mediate The Hebrew words expounded Sundry Doctrines proposed and made usefull Some questions discussed 1. Of the time of the yeare wherein the world was created 2. Of the number of the yeares since this was Of the highest heavens 5. points proposed THe creation and creature in generall being described out of these words and the rest of the history of the creation in this and the next Chapter I proceed to the severall parts and speciall branches of the creation which I will unfold in that order in which they are here laid downe and will describe the severall kinds of creatures which God created together with the state and condition wherein God created them The worke of creation considered in generall comprehends in it two speciall branches as I have noted
nothing is said to be performed in the beginning that is in the first part or moment of time Hence some profitable Doctrines arise and here some questions offer themselves to be discussed First we here are taught That the whole world and all things therein even the highest and most durable heavens and the first matter of the visible world had a beginning and were not from all eternity as some Heathen Philosophers imagined This Doctrine as it is plainly affirmed in this Text which alone is proofe sufficient so other Scriptures doe aboundantly prove and confirme it John 17. 24. our Saviour saith that God the Father loved him before the foundation of the world Ephes. 1. 4. the Apostle saith that God hath chosen us in Christ before the foundation of the world And 1 Pet. 1. 20. it is said that Christ was ordained before the foundation of the world And Prov. 8. 23. the Wisdome of God saith I was set up from everlasting before the earth was or ever the heavens were prepared These and such other Scriptures which mention things before the first beginning and foundation of the world doe most evidently shew that neither the world nor any part thereof was from eternity but with time and in time began And if this be not sufficient to satisfie Atheists who refuse to beleeve God or his Word naturall reason it selfe is able to prove it against them by their owne Principles which they grant First they acknowledge that whatsoever is corruptible or mutable by nature must needs have a beginning and cannot be eternall Now it is manifest that the whole world and all things therein are by nature corruptible and changeable and whatsoever therein is constant unchangeable and incorruptible it is so not by any naturall power in it selfe but of the free grace of God in Christ. The Angels the most glorious creatures and the spirits and soules of men which are created of nothing they are changeable by nature as appeares by the fall of the Divell and mans fall and corruption and therefore it is said that hee charged his Angels with folly to wit them that did fall and to the rest which stand he added light even supernaturall light of his sanctifying Spirit Job 5. And although the wisest of the Heathen Philosophers did gather from the constant course of the visible heavens and the starres that the heavens were incorruptible and unchangeable yet experience hath taught the contrary and it is found by long observation of Astronomers that there are many fixed starres and strange comets or blazing starres generated in the heavens farre above the Moon which appeare for a time and after doe vanish away as the late blazing starre in Anno 1618. was found to be by certaine demonstration But for the inferiour Elements under heaven and the creatures therein every eye sees them to be in daily change and alteration and to have no constancie in them Therefore the world is not from all eternity Secondly that which is eternall hath no cause subsisting before it nor any superiour to over-rule order and dispose it but is absolute of it selfe And that which hath such a preceding and superiour cause authour and disposer must needs have and receive a beginning from another Now such is the world and all things therein the world and the whole course of it is over-ruled and disposed by God as every eye may see For whereas it is the nature of Summer to be hot when the Sunne which is the fountain and cause of light and heat is most present with us God at his pleasure for the sins of men doth turne our Summers heats into cold Winter stormes and doth drown our Harvests with immoderate raine in the midst of the dry scorching dog-daies as we have found of late yeares So hee makes fruitfull lands barren when they are best tilled and the barren wildernesse hee turnes into a fruitfull field and the desart into springs of water Also daily experience doth teach us that things which naturally serve for health are sometimes turned to poyson that which enricheth one doth impoverish another and that which hurteth one doth help another All which shew that God over-rules the world and that all things are under his hand and he is the supreme cause and disposer of all Yea if we observe all parts of the world we shall see that the earth and the sea are ruled much by the heavens and the heavens are moved by some superiour power Therefore the world is not eternall without cause or beginning These and such arguments and experiments convinced the Heathen Philosophers and Poets and forced them to confesse that the world was not eternall but made in the beginning of time as appeares in Hermes Trismegistos Pythagoras Plato Orpheus Sophocles Homer and others And even Aristotle himselfe though he affirmed stiffely the worlds eternity and did oppose the fictions of Plato and others concerning the making of the world of a matter which was before existing and without beginning yet at length he was forced to confesse and doth in divers of his bookes that God is the authour and preserver of the whole universall world as appeares lib. de mundo lib. 2. de gener corr This admonisheth us not to set our hearts on the world nor content our soules with such things as are therein but to looke up higher to a better portion if we desire full satisfaction and true contentment and felicity indeed He that builds on a foundation which of it selfe may faile and needs a supporter it selfe he can never dwell safely and securely but in continuall feare that his house will fall on his head neither can he sleep in peace till he hath laid a deeper and surer foundation under that Now here we see the world is a moveable foundation it was not from eternity but had a beginning and the being of it hangs on an higher cause even God And therefore let us not set our hearts on the world nor make it our portion but looke up to God and set our affections on him and seeke to him to be our portion for he onely can fill our soules and he is and hath been and shall be for ever the same and in him is no variablenesse nor shadow of turning Secondly this truth serves to arme us against all temptations of Sathan and all cunning sophistications of Atheists which tend to shake our faith in this point of the worlds beginning and to make us thinke that the world hath been from all eternity we have here a sure foundation from Gods infallible Word and strong reasons also to confirme our hearts in this doctrine and therefore let no cavills of opposers trouble our hearts Yea that we may more cleerly see and more firmly beleeve this truth without doubting I will briefly shew the weaknesse of the best arguments which are brought to the contrary and so will remove those clouds and mists out of the way
this put us in mind to be humble here and to rest in hope that the eternity and the eternall joyes of heaven are such as neither eye hath seen nor eare heard nor mans heart conceived And let us labour to walke by faith and not by sight as the Apostle saith 2 Cor. 5. 7. So much for the Doctrines There be also two questions which here offer themselves to be discussed The first is What time of the yeare the world was created and which day moneth were the first of the world without the knowledge of this we cannot exactly tell how long it is since the world was created The second is How long it is since that first beginning wherein God created the heavens and the earth For Moses doth carefully set them downe untill his time and so also doe the succeeding Prophets which sheweth that this knowledge is not to be neglected For the first question Some hold that the world was created in September in the time of the Autumnall equinoctiall Others that it was created in the Spring time and in March when the day and night are equall and of one length in all the world Both these opinions are maintained by reasons and arguments produced out of Gods Word but the reasons which are brought to prove the latter opinion I conceive to be more strong and solide and therefore I doe incline to beleeve that the world was created in the Spring time and not in Autumne and that others may be better confirmed in this truth I will propound the reasons on both sides and will answer the one and confirme the other The maine Arguments which tend to prove that the world was created in September are foure especially The first because September was from the beginning observed and accounted for the first moneth of the yeare both by the Israelites and Forefathers and also by the Egyptians and other Nations For Exod. 12. 2. it appeares that March for a speciall reason was made the first moneth to the Israelites because in that moneth they came out of Egypt And that till then both they and the Egyptians accounted September the first moneth I answer that the Egyptians did erroneously begin their yeare in Autumne and the Israelites living with them did for civill respects follow their account And therefore when they were to depart out of Egypt God did both reach and command them the right observation in Abib or March Exod. 12. 2. and called them to the true ancient and originall forme of beginning the yeare in the Vernall equinoctiall which is in Abib that is March Yea the Caldeans and Persians who were of better credit then the Egyptians did alwaies from the beginning account March the first moneth of the yeare therefore this Argument is of no force Secondly they argue that September was the moneth wherein the yeare of Rest and the yeare of Jubile did begin by Gods appointment as appeares Levit. 25. 9. for on the tenth day of that moneth God commanded the Israelites to sound the Trumpet of Jubile in all the land and so to begin their yeare of Jubile and Release Therefore that is the true beginning from the creation I answer to this two waies First that as the yeare of Rest was not the first but the seventh and the last of the seven and the yeare of Jubile was the next year after seven Sabbaths of years So the Lord did still follow the number of seven and would have it begin in September because it was the seventh moneth and not the first by the order of creation Secondly the moneth of September when all the fruit is taken from the ground and men begin to sow and plant for the next yeare is the fittest time for to begin the yeare of Rest and of Jubile wherein every man was to re-enter into his land which he had sold as appeares Vers. 10 11. and this was the cause of beginning in September not because it was the first moneth of the world and of the yeare reckoned from the creation but because it was the fittest for men to give up the land empty to the owners when they had gathered in the corne and fruit and cleared the ground and so this Argument is of no force Thirdly they argue That the time wherein all things naturally come to prefection is most likely to be the time wherein God created the world and all things therein perfect in their kind and that is Autumne and September as experience teacheth Therefore it is most likely to be the first moneth from the creation This Argument is divers waies defective First the state of the world in the creation was far different from that state of things which now is ever since mans fall and corruption Then all times were both Spring and Harvest and trees did both blossome and beare perfect fruit at all times of the yeare Therefore no certaine Argument can arise from this ground Secondly if any time be more perfect then another and retaine perfection from the creation it is most likely to be the Spring time for in the Spring all things begin to revive and shoot forth of the earth as they did in the creation then are the fields most fresh and green and full of beautifull flowers as in the state of innocency And as for Summer and Harvest they doe but ripen things which the Spring hath quickened and nourished and hasten them to corruption and not to perfection causing them to die and wither Yea verily if the earth had not been cursed for mans sin it would now bring forth in the Spring not onely flowers and blossomes and Spring fruits but also all other kinds of fruit Therefore this is a weak Argument As for their fourth Argument which is Cabalisticall drawne from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth in September agreeing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth in the beginning in the same letters I have answered it before and shewed that they differ in one letter to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore it is but a fallacie But now for the beginning of the yeare naturally in the moneth of March which is called by the Hebrewes Abib and Nisan as being the moneth in which the world was created and that the world was created in the Vernall equinoctiall when day and night were equall in all the world divers of the Ancients affirme and hold as Athanasius Ambrose Theodoret Cyril Damascene Beda and others and with them many judicious and learned Divines of later times doe concurre as Junius Polanus and others Their reasons are very strong forcible and convincing which cannot be gain-said First they prove it out of the Scriptures Gen. 8. 13. where that moneth is called the first of the yeare by account from the creation wherein the waters were dried up from the earth and it began to bring forth fruit for Noah and the
holy Ghost Elohim three persons in one God Thirdly the time and order of it in the beginning Bereshith it was the first act performed in the first moment of time The fourth is the object or effect to wit the things created the heaven and the earth The heaven is the object and effect of the first particular branch the earth is the effect of the second These foure things considered both joyntly together and severally by themselves doe afford unto us divers profitable instructions and divers questions to be discussed worthy of our consideration First the matter and substance of this act is a simple and absolute producing of reall and substantiall things out of nothing yea creatures which of all others were most perfect and glorious to wit the highest heavens and the glorious Angels the eternall Spirits which were made and placed there to stand in the sight and presence of God Now this offers to our consideration an excellent meditation of Gods infinite power and omnipotencie shewing it selfe most cleerly in this first act of creation for in that God contrary to the course of all other the most cunning Artificers did immediately and absolutely of himselfe and by himselfe alone create and make out of nothing in the first beginning the most perfect creatures of all even the highest heavens and the glorious Angels and eternall Spirits and so the first act of creation was the most perfect and complete act of all This teacheth us that God is of himselfe infinite omnipotent and all sufficient in power and in wisdome able to doe all things and to performe and bring to passe by his owne mighty hand instantly without any help counsell or advice of any other the greatest and most perfect and glorious workes which can be done named or imagined in heaven and earth Wee find by experience and reason that all Artificers before they have in and of themselves skill and power sufficient to bring to passe the workes which belong to their art doe first practise by the direction of others in smaller matters and by use and practice grow more skilfull and so proceed to greater and more perfect workes and because the most cunning and exquisite workmen in the world are limited in their power and skill to one thing at once neither can their minds intend nor their understandings conceive nor their hands performe all things at once which are required for the performance of a perfect worke therefore in every such worke they proceed by time leasure and degrees first laying a foundation of matter secondly forming and framing of every severall part thirdly fitly composing of all parts together in one and so bringing the worke to consummation and perfection And so God must have done in the creation if hee had not been infinite in power and all-sufficient If his wisdome and power had been limited he must have begun with smaller workes and ascended by degrees and in every worke hee must first have either borrowed matter from others or made it himselfe for to worke upon Secondly he must have fitted the matter to receive a fit forme Thirdly he must have introduced the forme into every part and have composed all together into one perfect creature But we see all was contrary he performed the greatest and most perfect worke at the first even the most glorious heavens and the eternall Spirits which are durable and abide for ever therein he set up his glorious throne and made an habitation for his blessed Saints and Angels He shewed that he was all-sufficient in himselfe for the greatest worke because he did performe it of himselfe before there was any but himselfe and no creature made to help him He did not by degrees get his skill but at the first shewed the best worke and performed it in an instant And therefore in this first act of creation we may see as in a cleere glasse the infinite wisdome and omnipotencie of God This truth is also strongly confirmed by firme proofes from other Scriptures as Job 37. 23. Elihu that wise unreproved friend of God full of the Spirit doth from this very ground namely the wonderfull creation of the heavens and other things conclude the omnipotencie and infinite wisdome of God that he is Shaddai the Almighty All-sufficient that he is excellent in power and judgement and that we cannot find him out by reason of his incomprehensible wisdome and power So also Job 38. 1. and 40. 2. God himselfe doth from the creation of the heavens and the Angels full of glory and shouting for joy and from his making and ordering of all things most wisely prove that hee himselfe the Creatour is Almighty one who cannot be instructed nor reproved and against whom none can contend And Job himselfe Job 42. 2. upon the same ground and consideration is moved to confesse that he knowes God to be able to doe every thing and that he is infinite in wisdome and knowledge that no thought can be withholden from him and that the things of God are too wonderfull for him to know The Prophet David also Psal. 8. 1 2. from the consideration of Gods glory which he hath set above the visible heavens in the highest heavens and from the excellent nature of the Angels weighed with himselfe doth break out into an admiration of Gods excellent greatnesse thereby made knowne and wonders that hee so mighty a one should regard poore man at all who though the chiefe of visible creatures is but a worme and as nothing before God Lord saith he how excellent is thy Name in all the world who hast set thy glory above the heavens When I consider the heavens the worke of thy fingers I say Lord what is man that thou art mindfull of him or the son of man that thou visitest him And Psal. 19. 1. The heavens saith he declare the glory of God that is the glorious attributes of his omnipotencie and infinite wisdome And most fully and plainly doth the Apostle Paul speak to this purpose in a few words Rom. 1. 20. saying that the invisible things of God even his eternall power and Godhead from the creation are cleerly seen being understood by the things which are made The consideration of which truth serves first to incite us and also direct us to make a right and profitable use of Gods first act of creation by putting us in mind that it is not enough for us in reading the history of it to think of it only as of some great work and to content our selves with the bare and naked understanding and remembrance of the glorious heavens and Angels thereby created and made but that we all ought by meditating upon the excellency and absolute perfection of that first worke above the rest which followed to be lifted up unto that further meditation of the omnipotencie and infinite wisdome of God and of his power and ability to doe all things and to bring into perfect being any most excellent worke at
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
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
have preached and written Also our Saviour and his Apostles by their constant practise did shew that the sure ground of expounding and understanding the Scriptures in any obscure places is the plainer text and word of Scripture in other places For they proved the truth which they preached and wrote in the Gospell by the Scriptures of the Law and the Prophets Wherefore let us not build upon the wisedome of men nor upon the smooth words of mans reason but on the word of God proved by it selfe and made plaine one place by another Let us hearken to such preachers and follow them as the surest guides who make the Scriptures by themselves plaine and manifest to our understanding As for them who can give no better reason for doctrines of faith but testimonies of Fathers and Schoolemen nor follow any surer guide for expounding of Scripture but expositions of Fathers framed by their owne conceipts not proved by plaine texts let us not build too much upon them And above all Let us hate and abhorre the pestilent Doctrine of the Romish Doctors and all the Popish faction who make the Canons of Councels the opinions of Fathers and the Popes determination the onely sure grounds whereon men ought to build their understanding of the Scriptures and their beliefe of the word of God Another and a second thing which comes here to bee more fully opened over and besides the diversity of opinions is the tree of life and the tree of knowledge of good and evill which are said to bee in the midst of the garden These two trees are here in the history marked out and distinguished from the rest of the trees as being set apart by God for another use more then meere naturall Concerning these trees there are divers and severall opinions of ancient and moderne Divines First concerning the tree of life Some thinke it had a naturall power and vertue in it to make mans body lively and to keepe it from all weaknesse decay and mortality till hee should bee removed to heaven this is the opinion of Scotus and Aquinas with others Some thinke it had power and vertue in it to make man immortall and to preserve him from death for ever as Tostatus and that if a man had once eaten of it hee would not have dyed but should have enjoyed such immortality as wee have by Christ after the last resurrection Bonaventures opinion is that it had such vertue and power in it not naturall but supernaturall But these opinions are meere humane conceipts contrary to reason For first the fruit of a tree which is pulled off eaten digested and so changed from that which it was in a bodily nutriment by the operation of mans fleshly stomack cannot in any reason bee conceived to have naturall power in it to give that to man which it selfe had not to wit immortality immurability It is a true rule that no naturall thing can worke beyond the naturall strength of it neither can it give to another that which it selfe hath not at all and this tree had no immortality for it was destroyed with the garden in which God planted it Secondly supernaturall power and vertue to give life is the proper vertue and power of Christ and of his Spirit which works in men and derives life from Christ to them but there was no such communion of the Spirit not any such operation of the Spirit in any earthly creature before Christ was promised such assistance and operation of the Spirit is proper to the elect of mankind and came onely into the World by Christ as the Scriptures testifie There are divers learned men of better judgement and they hold that this tree of life is so called not for any vertue in it either naturall or supernaturall but because it was given of God a Sacrament and seale of life to man and man was to eate of it not for bodily food onely but that by eating of it hee might bee as by a pledge from God assured that he should by God bee upheld in life and also might bee admonished that his life is upheld not by any power in himselfe but by covenant from God confirmed by this seale But these differ among themselves concerning the life whereof it was a seale and pledge Some thinke it was a seale of that present life which Adam had which in it selfe was mutable Some thinke it was a seale of a better life even of immortality and life immutable which Adam should have obtained by continuing in obedience for a certaine time Others thinke that it was a Sacrament that is an holy signe and seale of Christ who is our life and of that spirituall life which wee have in him thus Junius and others of our late Writers Now to declare in few words what I conceive to bee the truth First I cannot conceive that there were any Sacraments given to man before the promise of Christ and the revealing of Gods purpose and counsell in him For a Sacrament is an outward element or visible thing consecrated by God to signifie and seale heavenly and supernaturall things and grace spirituall and invisible But heavenly and supernaturall things which belong to eternall life in Christ and spirituall grace were not revealed to man in the state of innocency before the promise of Christ which was made upon mans fall Therefore there was then no use of any holy signe or pledge of supernaturall grace or of any thing which wee obtaine from above in and by Christ. The tree of life could not bee any Sacrament signe or symbole of Christ or supernaturall life in him All that I can conceive or affirme with any warrant from the Scriptures is this that the tree of life had greater and more excellent naturall vertue and strength in it then other trees and the fruit thereof was more sweet lively and nourishing and by this meanes it was more fit then other trees to bee not onely a signe symbole and pledge to man whereby hee was to bee admonished that his life was to bee upheld by his obedience to God and dependance upon him and also to bee assured and confirmed that God would uphold him in life but also a seale of the covenant of works whereby hee was to bee setled in that state of life wherein hee was created I confesse that the wisedome of God that is Christ as hee is made unto us of God wisedome is called a tree of life to such as lay hold on him Prov. 3. 18. and the fruite of the righteous that is eternall life and all saving blessings which are the fruite which the righteous justified and sanctified in Christ doe enjoy is called also the tree of life Prov. 11. 30. Revel 2. 7. and a wholesome tongue that is the healing and saving word of the Gospell and other powerfull meanes of salvation are called a tree of life Prov. 15. 4. and Revel 22. 2 14. But all this
fulnesse thereof Secondly this former discourse shewes what a vaine and foolish thing it is for Christian people to be so wedded to the opinions of godly learned men in all points which have beene formerly received and commonly beleeved or to be so strongly conceipted and perswaded of their full understanding and perfect knowledge of all the Scriptures and of all truth taught in the written word of GOD that whatsoever they have taught and commonly held they will cleave too till death and they will receive and embrace no truth nor any exposition of any Scripture which hath not beene before observed taught and published in the Sermons and writings of the godly learned Ancient Fathers and the soundest Orthodox moderne Divines I confesse the Scriptures alone dayly read and heard by men of ordinary capacity and learning are able to make them wise to Salvation For the way to life may easily be discerned by their guidance and direction But there are degrees of knowledge and divers measures of gifts and when a man knoweth enough to bring him on in an ordinarie way to life yet there is still more knowledge to be learned and a greater depth of knowledge to be found in the Scriptures which are doubtfull obscure and more hard to be understood and many new expositions of divers places which more plainly and fully confirme solid truthes formerly beleeved which he that searcheth out and discovereth doth thereby get more strength in faith and growth in grace and more spirituall joy and comfort and runs on faster and more speedily and steadfastly in the way to Salvation Wee see here for example the common opinion of Ancient and moderne writers to goe currant that there is but one kind of Image of God in man and that the Image unto which Christ restores us is the very same in which Adam was created that Adam had power by that Image to obtaine Heavenly glory and to grow up to that estate which the elect Saints come to in Christ that Christ restores no more but that which Adam lost and unto which he should have attained after some time of continuance in innocency that he was created in holinesse as well as Christ and true Christians are and so partaker of the Holy Ghost And when any thing is taught out of the Scriptures to the contrary many mouthes even of more learned men are opened to gainsay and oppose And yet you see the Scriptures more narrowly sifted do teach most plainely to the contrary and have not any plaine speech tending to prove these common opinions yea the Scriptures which are alledged for them are so applied expounded do prove the contrary if they be well weighed and considered with a cleare judgement not forestalled with prejudice and partialitie wherefore let us wholly depend on Gods word and not on mens reason or jugdement to subject either the Scriptures or the sense of them thereunto and let us still more and more thirst after increase of knowledge and understanding of Divine truths hid in the harder places of Gods written word knowing that these are the last times wherein knowledge shall be increased as wee read Dan. 12. 4. Let us not consider the Person which preacheth and teacheth but what is by him taught If new expositions and Doctrines not formerly taught yea crossing the common opinions be proved by better grounds and clearer evidence of Scripture and tend more to advance other saving truthes to beate downe errours and to increase Piety and godly affection in men let men take heed and beware of rash opposition and gainesaying lest they be found to fight against God while they stand too much for the authority of men though such as have beene holy and godly servants of Christ and famous in their generations Thirdly this doctrine of Gods Image in Adam doth both discover and also minister strong arguments whereby to confute divers erroneous opinions much dissenting and dissonant from the solid truth and word of God to wit not onely those mentioned before but others also as that Gods Image was onely originall righteousnesse or justice and that the naturall faculties of Soule and Body did not concurre to it that the whole Image of God in Adam was utterly lost by his fall and is quite abolished till it be repaired and restored by Christ with divers others of the same stampe concerning which I finde many hot disputations among the learned all which appeare superfluous if this doctrine were well weighed and made a rule whereby to measure them for it will like a just measure shew which of them come short and which goe too farre beyond the truth and true line of holy Scriptures Lastly in this wee see as in a cleare glasse the dignity and excellency of humane nature above the nature of all other visible creatures in that he was made completely in Gods Image and conformable to God and like to him in his whole frame and in all faculties of Soule and parts and members of body And let this stirre us up to walke worthy and beseeming such a nature and frame and labour to keep both our whole Soule and Spirit and all members of our bodies unspotted and unstained with sinne which is the defacing of Gods Image and let us reverence Gods Image in other men especially seeing it is repaired and made of a better kind by Christ and above all take heed of cruelty and of defacing Gods Image in any part by cuting of members and mangling the bodies of men especially of Gods Saintes whose bodies are Temples and Tabernacles of God by his Spirit Thus much concerning the first externall worke of God the creation and the state wherein God created man and wherein the state of Innocency did consist CHAP. XVI Of the actuall providence of God The Obiect of it What the word signifieth in 3. things Proofe that there is a providence by Texts and Arguments Description shewing what it is demonstrated in the parts and branches of it Providence generall and speciall Acts of it Speciall providence in saving the elect by Christ what and in what parts Uses THe next great externall worke of God after the creation is his actuall providence by which hee doth rule and dispose all things created and doth order all actions which are done and all events which come to passe in the World to the manifestation of his glorious goodnesse This great worke of God doth reach through all other externall works which are done either by God himselfe or any other and doth comprehend with in the compasse of it all Gods works which hee doth in the World whether they bee works of wisedome and power in ruling and preserving his creatures or workes of iustice in punishing and destroying or workes of mercy and grace in redeeming repairing and saving the World and in bringing his chosen to eternall blessednesse Yea there is no worke done nor any event which comes to passe at any time or in any