it demonstrated in all the parts The Manner of Creation in foure things Angels had no hand in the Creation Foure uses of the Point THe first thing now to be stood upon is the creation in generall as it is described in the generall nature of it by the name the Author or causes and the time when it first began and when it was done and that chiefely in this first verse First Creation is here set forth by the name of it in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created Secondly by the Author or sole efficient cause of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Thirdly by the time when God began the creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning and wherein he perfected that worke in six dayes Fourthly by the forme and manner of it vers 3 God said and it was done First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created if it bee rightly understood according to the true and proper signification of it in this place may give great light to the matter in hand I will therefore first distinguish it according to the severall significations in which it is used in the Scriptures and will shew in what sense it is here to be taken and then will come neere to the matter First it signifies properly that extraordinary miraculous worke of God by which he gives a substance and substantiall being to things which before were not and doth make them either of nothing or of some matter which hath in it selfe no naturall fitnesse or disposition to receive such a forme or to be turned into such a substance thus it is used Deut. 4. 32. in these words from the day that God created man And Psal. 148. 5. He commanded and they were created Secondly by a metaphore this word signifies the extraordinary works of God which are very like unto the creation because they are done by a supernaturall power and suddenly brought forth as it were out of nothing when there was no meanes or naturall disposition going before Thus the 〈◊〉 of regeneration in which the wicked corrupt heart of man 〈◊〉 by nature is unfit for any holinesse and most prone to wickednesse is changed in a moment by the Spirit of God and becomes a cleane creature and a new man is called creating Psal. 51. 12. Thus are all great and miraculous works of God called creating When hee raiseth up wonderfull strength out of weakenesse and by them who are as nothing doth overthrow mighty gyants and strong armies this is called creating Exod 34. 10. When God of a stubborne stiff-necked nation and of a people scattered despised and counted worse than nothing raiseth up and maketh a most holy people and glorious Church as he will doe in the last conversion of the Jewes this is called commonly in the Prophets by the name of Creation as Psal. 102. 18. and Isa. 43. 7. and 65. 18. And when the Lord in his just wrath doth raise up evill and destruction to the wicked out of good things which naturally turne to good this is called creating Isa. 45. 7. and 〈◊〉 â—â—ery raysing up of things without meanes as Psal. 104. 30â— When God suddenly beyond meanes or expectation by the supernaturâ—ll power of his Spirit reneweth the face of the earth it is called creating But in this place the word is to be taken in the proper sense for making thingâ— either of nothing or of matter made of nothing and of it selfe unfit and without naturall disposition for receiving any such forme as that which God doth give unto it The word thus expounded sheweth what creation is even a making of things out of nothing or of rude matter undisposed for such a forme and being as God in an instant frameth one of it And so it differs from all other kindes of making and producing things as from naturall generation of living crâ—atures and of clowds raine thunder and the rest which are made by an ordinary power out of matter fitted for the forme of things produced and from all artificall making of thingâ— as house and other things made by art of matter fitted 〈◊〉 〈◊〉 The second thing by which creat 〈◊〉 〈◊〉 is the author and cause of it expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is not here used metaphorically to signifie Angels false Gods and men who are ministers and vicegerents under God as it is sometimes used in Scripture but it is here taken in the sense which is most common and frequent in the originall that is for the true God and is one of his sacred Names And it is a word of the plurall number and in many places is joyned with verbes of the plurall number and that for this end to teach us that though God whose name this is bee but one in nature and essence yet in that unity of essence and in that one eternall Jehovah there is a pluralitie that is a Trinity of Persons This word therefore doth here plainely intimate unto us that Creation is an action of the whole Trinity and that it is the joint worke of all the three Persons even of God the Father God the Sonne and God the Holy Ghost and this shewes that neither Angels nor false Gods but Jehovah the true God is the Author of the Creation as appeares Cap. 2. 7. The third thing by which the Creation is described is the time of it both the first time in which God began to create and did create the highest heaven and the rude masse the earth and also the progresse of time in which God created all visible things in order and finished the whole frame of the visible world This is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning and in other parts of the Chapter which mention the particular dayes in which every thing was made For this word though sometimes it signifies Eternity and intimates unto us the eternall being of the Son of God together with the Father from all eternity and before all worlds as Prov. 8. 22. where eternall Wisdome saith The Lord possessed me in the beginning of his way before his works of old and John 1. 1. In the beginning was the Word yet most commonly and frequently in the Scriptures being laid downe absolutely as in this place it signifies either the first moment and beginning of all time as in this verse or else the first six dayes of the creation or any one of them in which dayes God made finished the whole frame of heaven and earth and all the host of them as Isa. 46. 10. where God is said to declare and foretell the end of all things from the beginning that is from the six dayes of the creation in which God began to speake to man and foretell 〈◊〉 end and Joh. 8. 44. where the Divell is called a â—urtherer from the beginning that is from the last day of the CreatioÌ„ in which God made the Divell marred man and brought him
and after their likenesse to bee Lord over all other creatures the fishes of the Sea the fowles of the aire and all living things on earth In the creation of all other things God said onely Let them bee and so they were made but in the creation of mankind hee calls a councell as being now about a greater worke and saith Let us make Man which is a speciall point not lightly to bee passed over without due consideration First hee who thus enters into consultation is said to bee Elohim that is God the Creatour who is more persons then one or two even three Persons in one essence as the Hebrew word being plurall doth imply And hee who here saith Let us make man and in the next verse is said to create man in his owne image hee is the same God which created the heavens and the earth Verse 1. and the light and the firmament and all other things mentioned before in this Chapter They with whom hee conferres are not the Angels as some have vainely imagined nor the foure elements which God here calls together that hee may frame Mans body of them being compounded and tempered together as others have dreamed For the text shewes plainely divers strong reasons to the contrary First it is said that God created man not by the ministery of Angels or the elements but by his owne selfe as it followes in the next Verse and Chap. 2. 7. Secondly God created man in his owne image not in the image of Angels or elements and therefore it is most ridiculous to imagine that God spake to them or of making man in their image Thirdly it is shewed that man was made to rule over the earth and the fowles of the aire and the fishes of the Sea and therefore it is absurd to thinkethat the earth or any elements were fellow-makers of man together with God And lastly it is both foolish and impious to thinke that God who made heaven earth the heavenly host the Angels of nothing should call upon others to helpe him and to share with him in the honour of mans creation seeing hee doth so often in Scripture challenge this honour of creating all things to himselfe and professeth that hee will not give this glory to another Here therefore God the Creatour is brought in by Moses as it were consulting within himselfe even the eternall Father with the eternall Word the Son who is called the brightnesse of his glory and the expresse image of his Person by whom hee made the World of which man is a part Hebr. 1. 2. and with the eternall Spirit And here hee brings in God consulting about mans creation to bee Lord over other creatures for 3. speciall reasons and to teach us three things which are reasons of consultations among men when they are about a worke The first is to shew not that God needed any advice or helpe but that the worke which hee was about was a speciall worke even the making of man the chiefest of all visible creatures one that should bee Lord over all the rest being made in Gods owne image indued with reason understanding wisedome and liberty of will The second to shew that man was to bee made a creature in whom God should have occasion given to shew himselfe a mighty and wise Creatour and Governour a just Iudge and revenger of wickednesse and sin which doe provoke him to wrath and revenge a mercifull Redeemer and Saviour of sinners seduced and an holy sanctifier of them by his Spirit If wee consider man as a creature which might fall and have Gods image defaced in him and by his many provoking sins might give God cause to repent that hee had made him as is said Gen. 6. then there appeares some reason why God should as it were consult whether hee should make him or no. Also if wee consider that man being fallen and brought under the bondage and slavery of death and the Divell and under eternall condemnation could not possibly bee redeemed but by the Son of God undertaking to become man and to suffer and satisfie in mans nature and that man cannot bee made partaker of Christs benefits for redemption without the holy Ghost the eternall spirit of God infused into man and descending to dwell in man as in an earthly tabernacle There will appeare to us great cause of consultation that God the Father should consult with the Son and the Spirit and this consulting about mans creation doth intimate all these things But in that this consultation is with a resolution all things considered to make man with a joynt consent this shewes that God foresaw how mans fall and corruption and all the evils which by it were to come into the World howsoever to our understanding and in our reason they may seeme just impediments to hinder God from creating mankind yet might by his wisedome bee turned to the greater advancement of his glory and might give him occasion to shew all his goodnesse wisedome power perfect purity and holinesse in hating sin his infinite justice in the destruction and damnation of wicked reprobates and in exacting a full satisfaction for the sins of them that are saved his infinite mercy love and free grace in giving his Son to redeeme and save his elect from sin death and hell and his unspeakeable bounty in giving his Spirit to sanctifie them to unite them to Christ and to conforme them to his image and so to bring them to the full fruition of himselfe in glory God in consulting within himselfe and thereupon resolving to create mankind and saying Let us make man and then immediatly creating him as the text sheweth did in the creation of man shew before-hand that in mankind hee would manifest and make knowne all his goodnesse more then in all other creatures The third reason of Gods consultation is to manifest more plainely in mans creation then in any other creature the mystery of the blessed Trinity that in the one infinite eternall God the Creatour there are more even three Persons of one and the same undivided nature and substance For such consultations and resolutions as are expressed in this forme of words Let us make man in our image and after our likenesse doe necessarily imply that there are more Persons then one consenting and concurring in the worke And that these three Persons are all but one and the same God it isâ—manifest by the words following which speake of these Persons as of one God for it is said that God created man in his owne image and not they created man in their image Thus much for the intent and meaning of the Spirit of God in these words Let us make man in our image and after our liknesse From which words thus expounded wee learne First that the creation of mankind was a speciall worke of God and that man is by nature the chiefest and most excellent of all creatures which God made in all the
is knowne and discerned to bee his image and in it his shape is plainely seene Both these are here to bee understood in this word image and Gods image containes in it both the similitude or resemblance by which man is said to bee like unto God in all his naturall properties gifts and endowments and also his nature and substance which though it differs from Gods nature and substance Yet is a fit subject of such properties gifts and endowments which resemble Gods attributes and properties Secondly the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demuth which is here translated likenesse is used in a twofold sense First it signifies the similitude and likenesse by which one thing resembles another in all the speciall properties of it thus it is used Psalme 58. 4. where the poison rancour and malice of the wicked is said to have the likenesse of the poison of aspes and Ezech. 1. 10. the likenesse of the faces of the foure living creatures in Ezechiels vision is said to bee like the face of a man and of a Lyon and of an Oxe and of an Eagle and Dan. 10. 16. one is said to touch Daniel who had the likenesse of the Sons of men Secondly it signifieth the same that the word image doth that is a thing which is made like to another and is the very patterne which resembleth it in all parts and properties as 2 King 16. 10. where the patterne of the Altar of Damascus which Ahaz sent to Vriah the Priest is called the image of it And 2 Chron. 4. 3. the images of Oxen which Solomon made under the brasen Sea are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demuth the likenesse of Oxen and Isa. 40. 18. an image made to represent God according to that conceipt of him which men frame in their mindes is thus called Here in this text the word is used in the latter sense and signifies the same that the word image doth in effect but in a diver and manner For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Image signifies first a creature and then the likenesse by which that creature so resembles God the Creatour in all the speciall properties of it that it becomes his image And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likenesse signifies first the similitude and then the creature that is such a similitude and resemblance of God stamped upon the nature and being of a creature as makes it the very image of God and so these two words Zelem Image and Demuth Likenesse are as the best learned and most judicious expositors of this text doe affirme the one the exposition of the other The word Image sheweth that the creature barely considered is not Gods image but by the naturall properties and gifts by which it resembles God And the word likenesse sheweth that the similitude alone is not the image but as it subsists in a fit subject and flowes from the nature and properties which God gave it in the creation Vpon these grounds wee may easily understand that the phrase of creating man in Gods owne image and likenesse signifies Gods creating man of such a nature and endowed with such naturall properties gifts and endowments that hee doth in them all resemble himselfe and is his lively image very like to him shewing forth his divine properties and attributes of goodnesse wisedome power knowledge and in all things conformable to his just will Thus much for the opening of the words The next thing to bee considered is the Image it selfe and the speciall things wherein it doth consist And here I hold it necessary first to distinguish the image of God and his likenesse into two kinds The first is naturall formed in the creation The second is supernaturall and spirituall formed in man by the holy Ghost dwelling in him This distinction though divers people lead by custome and humane authority more then the word of God doe reject as a meere device of mine owne yet I finde it plainely laid downe in the word of God For the holy Apostle Saint Paul 1 Cor. 15. 49. doth in expresse words affirme that as there is both a first Adam made of the Earth earthy who by Gods breathing into him the breath of life became a living soule in the first creation and also a second Adam made a quickening Spirit even the Lord Christ from Heaven heavenly So there is a twofold image of God in man the first The image of the earthy Adam in which hee was created which though hee forfeited and lost by the law of justice yet by Gods common and generall indulgence in Christ hee did so farre retaine and communicate it though grievously mangled defaced that we are said to have borne it who are Adams naturall progenie and were created upright in his loynes The other is the image of the heavenly Adam the Lord Christ who being in the forme of God equall with God did humble himselfe to descend from Heaven by taking our nature upon him and framing to himselfe out of the seed of the woman by the operation of the holy Ghost a most pure and holy manhood which did beare over and above the image of the first Adam deformed with many frailties and all our infirmities sin onely excepted Rom. 8. 3. Philip. 2. 7. an holy and heavenly image created and framed in his humane nature by the working of the holy Ghost which is given to him not by measure Ioh. 3. 34. even from his first conception Luk. 1. 35. And this image as the elect regenerate and faithfull doe beare in part in the state of grace while they are by the inward worke of the Spirit conformed to the image of Christ Rom. 8. 29. and Christ is formed in them Gal. 4. 19. So they shall fully and perfectly beare it in heaven after the last resurrection 1 Cor. 15. 49. And as the holy Apostle doth distinguish these two images and doth oppose the one to the other making the one the image of the first Adam who was of the Earth earthy the other proper to Christ the second Adam who is the Lord from Heaven heavenly so hee doth shew divers differences betweene them in his divine Epistles which are confirmed also by other Scriptures First the image of God in the first Adam was naturall it was that which was given him in the creation so my text here saith God created man in his owne image But the image of God in the second Adam was supernaturall and spirituall for hee was conceived and formed in the wombe by the holy Ghost Luk. 1. 35. and his image is communicated to men and they are changed into it by the Spirit of God 2 Cor. 3. 18. Secondly the image of God in the first Adam was mutable and Adam did forfeit it together with his life and naturall being by his sin and disobedience And although God out of his common favour and indulgence in Christ doth still continue it in some degree to Adams posterity yet
not encouraged me to this bold attempt Although I have in this Treatise propounded and assayed to proove out of the Text and other places of holy Scripture such a ground of the weekly Sabbath as the learned in their writings have not heretofore observed Yet because the end use and scope of this discovery is most pious and godly and it tends altogether to heape more honour on Christ to advance Redemption above Creation grace above nature the state of Regeneration above the state of Innocency and to shew a necessity of the change of the Sabbath from the seventh and last to the first day of the week after Christs performing and finishing of that great work of our Redemption in his resurrection for which he was promised on the seventh day next after the ending of the Creation I hope it will give no offence nor receive censure of novelty but rather find grace and acceptation in the eyes of your noble persons That great God who hath as I beleeve and here professe magnified his holy weekly Sabbath by grounding it in the first institution on Christ promised and hath made it more honourable by removing and carrying it along together with Christ the Redeemer from the day of the promise to the day of the full performance of the great work of Redemption magnifie your Honours and make your persons still more and more honourable by noble Acts undertaken and performed for the honour of his holy name the advancement of true Religion and the peace and prosperity of this Church and Kingdome under our most gracious Soveraigne Lord and King To whom next under God and the Lord Jesus Christ I most humbly devote my self and vow to remain ever a most loyall subject and next under him to your Honours A most dutifull servant and daily suppliant to God for your everlasting blessednesse GEO. WALKER OF The externall VVorks of GOD in generall PSALM 135. 6. Whatsoever the Lord pleased that did he in Heaven and in Earth in the sea and all deepe places THE externall outward workes of God which follow in the next pla 〈…〉 after his internall workes are indeed nothing but his actuall execution of his eternall counsell purpose and decree For the unfolding of which workes in generall and laying open of the nature use and severall kindes of them I have made choise of this Text. From the wordes and circumstances whereof we may easily gather all points of instruction necessary to be knowne concerning the generall nature use and kindes of them First here the words of the Psalmist shew that he speakes of Gods outward workes because he limits them to places and times to Heaven Earth Sea and all deep places Secondly he speakes of them all in generall none excepted so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies all in generall whatsoever doth plainly shew and also the perfect enumeration of all places which are in the world and wherin any outward sensible and visible work can be done to wit the Heaven the Earth the Seas and all deepe places Thirdly he sheweth that God is the author of these works as he is Jehovah that one eternall God in whom there are three persons Father Son and Holy Ghost for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah the Lord doth or hath done Fourthly he sheweth that the Lord doth all these workes of himselfe according to his owne will and pleasure and none of them all by compulsion unwittingly and unwillingly but even as hee pleased and after the counsell of his will and pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever the Lord pleased Fifthly he intimates that all these workes of God come necessarily infallibly inevitably and irresistably to passe and that none of them all can faile which God hath beene pleased to doe but so come to passe as he pleaseth in every respect even in the same time and place This hee intimates in that he saith every thing whatsoever the Lord pleased he hath done Sixtly he sheweth that these outward workes tend to make God knowne and are of use to bring us to the knowledge of the true God and in and by them God is knowne aright and his greatnesse also This is manifest by the dependance of this ver on the former For having said I know that the Lord is great and that our Lord is above all gods he brings in this text as an argument and proofe saying Whatsoever the Lord pleased that he hath done which is in effect all one as if he had said I know this by his doing of all his outward works for whatsoever the Lord pleased that he hath done Seventhly and lastly he shewes the severall kinds of Gods outward workes that they are not only creation but also actuall providence which concludes in it the government of the world the fall of man and the restauration of man-kind by the redemption of the world Workes of creation he expresseth vers 7. and workes of his actuall providence as ordering governing and saving of his people by Christ which was signified in the deliverance from Egypt he reckons up in the rest of the Psalme both before and after my text So then it is manifest that this text considered with the circumstances thereof serves abundantly for the opening of the nature use and kind of Gods outward works In the unfolding whereof â—irst let us note the order coherence and scope of it Secondly let us take a view of the wordes and sift out the true sence of them Thirdly let us observe out of them by way of doctrine a perfect description of Gods outward workes in generall and lastly apply for some use the doctrine to our selves The order and coherence is this First the Prophet in the 3. first verses exhorts all to praise the Lord and to laud his name more specially the Lords servants who are continuall professors in his Church Secondly in the 3 4 5. verses he gives some reasons drawne from the Attributes of God and the consideration of his nature to wit because the Lord is good and his name pleasant and because of his owne free grace he hath chosen Israel that is his elect and faithfull Church to be his owne peculiar people and because the Lord is great and is a God above all gods In testifying and affirming the Lords goodnesse and being above all gods he brings for proofe his owne knowledge and experience I know saith he that the Lord is great vers 5. Thirdly he doth proove God to be such a one even so good gracious and great by his outward workes and sheweth that by them he knowes God to be so â—or he saith here in this text Whatsoever the Lord pleased that he hath done in Heaven and in earth in the Sea and all deepe places So that it is plaine by the order dependence and scope of the text That here David extolls Gods outward workes in generall as things proceeding from his owne good pleasure and serving to proove him to
be good and gracious and to make us know him so great and glorious a God as he is In the second place for the wordes themselves they are plaine and easie to be understood at the first hearing without any laborious interpretation They run thus in the Hebrew All which the Lord pleaseth he hath done in Heaven Earth Sea and all deepe places This word all shewes that he speakes not of some particular workes but of all in that kind The word Jehovah is the proper name of God considered in the unity of his essence with all his essentiall Attributes and every one of the 3. Persons is called by this name as they are of the same essence and all one God The enumeration of all the notable places in the world wherein these workes are done discovers the workes which he here speakes off to be outward workes which doe not abide in Gods essence and there onely subsist as his eternall counsell decrees and inward operations do but are done in time and place and have their subsistance in and among the creatures such as are creating ruling ordering upholding of all things and also redeeming and restoring of all man-kinde The word pleaseth limits the generall note or particle all unto all workes which in themselves are good or else serve for good use and so are pleasing to the Lord for the use sake Hee doth not say that the Lord doth all things which are done but all things which he pleaseth that is he doth not make men sinnefull and wicked neither doth he worke rebellion in men which is displeasing unto him but he doth whatsoever is pleasing that is all things which are agreeable to his nature And whatsoever is according to his will and good pleasure that he doth none can hinder it This is the true sense and meaning of the wordes Now from the text thus opened and the circumstances observed wee may gather a perfect description of them in generall shewing the nature and use of them The description of Gods outward Workes The outward workes of God in generall are all things whatsoever the Lord God Jehovah that one infinite and eternall God 3. Persons Father Son and Holy Ghost doth according to his eternall purpose and after the counsell and good pleasure of his will work and bring to passe not within but without himselfe in all the world and upon all creatures therein and that certainely and irresistably in due time and place to the communicating and making of himself known to men and Angels in his infinite and eternall nature and in his goodnesse grace glory power and all other essentiall properties for the salvation and eternall blessednes of his elect in Christ. This description truely gathered from this Text and the scope and order of it and discovering plainely the nature and use of Gods outward workes in generall I will proove in every part and branch orderly and will conclude with some application The first thing in it is the generall matter of Gods externall workes they are things done that is not onely actions working and operations such as Creation Redemption and the like but also things or works made effâ—cted and done by those actions as Heaven Earth Angels and other things created For all these are things done and wrought by God This Branch is plainly expressed in this word of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath done or doth or hath made for the Hebrew word signifies all these And that Gods outward worlâ—s consist in doing and are things not spoken or promised but done and wrought Divers testimonies of Scripture doe shew Psal. 44. 1. David cals them workes which he hath done And Isa. 28. 21. The Prophet saith that the Lord doth his worke his strange worke And not to stand in repeating many Scriptures in a point so plaine This is one word is sufficient that the two Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are used in the Scriptures to signifie Gods outward works are both derived of verbs which signifie doing The second branch in this description comprehends in it the Author of these works to wit the Lord God Jehovah that one infinite eternall God and three Persons Father Sonne and Holy Ghost This Branch doth distinguish these workes First from the workes of creatures which are proper to them Secondly from the personall operations of God as the eternall begetting of the Sonne which is proper to the Father and is his worke onely That God considered in the unity of his essence as he comprehends all the three Persons is the Authour of these workes and that they are common to the Father Son and Holy Ghost and every one of them hath an hand in every work of this kind though one more immediately than another The word Jehovah here used in the Text doth plainly shew where it is said Whatsoever Jehovah pleased or was willing to do that he hath done which word is so proper to God and signifies One God that it also agrees to every person in that one God And this is also confirmed by divers other testimonies of Gods word which shew that in divers of these outward actions or workes the Father workes by the Sonne and the Sonne by the Father with and by the Spirit The first great work of this kind even the work of Creation which sometimes is attributed to the Father as more peculiar to him because terminatur in Patrâ— as the Schoolemen speak that is it is bounded and termined in the Father and he is principium summus terminus creationis the first beginning and utmost bound of creation from whom it first proceeded even this is attributed to the Sonne and Spirit also as being common to all the Persons as Psal. 33. 6. By the word of the Lord that is the Sonne were the Heavens made and all the host of them by the Spirit of his mouth 'To which adde Job 33. 4. The Spirit of God made me John 1. 3 10. Colos. 1. 16. where it is said that by the eternall word the Sonne all things were made both in Heaven and Earth visible and invisible and without him was made nothing of all that was made So likewise in that outward worke of Judgement executed on Sodome and Gomorrah Gen. 19. 24. Jehovah is said to raine downe from Jehovah out of Heaven fire and brimstone that is Jehovah the Son from Jehovah the Father who are both one and the same God Jehovah yea that these externall workes of God are not divided some to one Person and some to another in the Trinity but are common to all the Persons and proceed from that one common essence according to that saying of the School-men opera Trinitatis ad extra suns indivisa Our Saviour sheweth most plainly Ioh. 5. 19 22. where he saith that as the Sonne cannot worke of himselfe alone without the Father but he must have and see the Father working with him so the Father doth not
judge any that is by his owne proper act of judgement but hath committed all judgement to the Sonne that he may have a hand in all judgements together with himselfe and Iohn 16. 13 14. speaking of that speciall illumination of mens hearts and inward teaching which seemes most proper to the Spirit he saith it is not of himselfe alone but it is what he hath heard and received from the Father and the Sonne And therefore the second Branch is manifest that the doer of the outward workes of God is Jehovah our God and all the three Persons in God The third Branch comprehends in it the outward moving cause of all these outward workes namely Gods owne will and pleasure for he is said to do them according to his eternall purpose and after the counsell of his owne will This is expressed in the description and in the words of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever the Lord pleased that is whatsoever is according to the Lords will and pleasure that he hath done and this is testified in other Scriptures as Psal. 115. 3. where it is said that the Lord doth whatsoever pleaseth him and Isa. 46. 10. where the Lo 〈…〉 saith I will do all my pleasure and Ionah 1. 14. All which places shew that first the Lord hath a mind and pleasure to doe such things and therupon he doth them Also Ephes. 1. 11. It is said he doth worke all things after the counsell of his will And Acts 2. 23. 4. 28. the worke of our Redemption by Christ and all that he did and suffered is said to be done by the determinate counsell of God Therfore this Branch is manifest namely That Gods will and pleasure is the only inward mooving cause of all his outward works and that they are nothing but the execution of his eternall will and decree The fourth Branch by which these outward works are specially distinguished from his inward operation comprehends in it the subject wherein these workes do subsist and the circumstance of time and place wherein they are done For these workes are not done within God himselfe neither doe they subsist in his Essence as his inward operations do but they are Extra Dei essentiam without Gods essence they are done in all the world and upon the creatures some in Heaven and some in Earth others in the Sea and all deepe places as my Text saith and they have their circumstances of time and place as God hath appointed from all eternity The Creation was in the first beginning of time in the first six dayes of the world Gen. 1. The Redemption wrought by Christ in the midst of yeares betweene the Law and the Gospell Hab. 3. 2. and upon the mountaine where Hierusalem stood Isa. 25. 6 7. The great execution shall be at the end of the world in the last day of Judgement and the works of Gods governement and actuall providence as they are divers so they are done at divers times and in divers places of the world as experience teacheth on the very day which the Lord appointed did the flood come upon the old world Gen. 7. 11. In the same day which God had fore-told was Israel delivered out of Aegypt Exod. 21. 41. And howsoever the words of the Apostle Act. 17. 18. intimate that in God and not without him We live moove and have our being yet we are not thus to understand that these things are and that we subsist in Gods Essence and that we are so in God as his inward operations and eternall decrees are But that we all are compassed about with Gods presence and essentiall power which are every where and by him as by the chiefe efficient cause and authour of life motion and being are sustained and upheld in life being and motion continually For to be in God that is to subsist in his essence doth necessarily imply coeternity and consubstantiality with God Quicquid est in Deo Deus est nothing can be within his Essence but it must be coeternall with God and of the same Substance with him Hee who denies this must needes deny God to be immutable and most simple free from all composition Therfore this Branch also is most manifest and doth containe in it nothing but solid Truth The fifth Branch containes in it the manner of Gods outward works to wit that in respect of God himselfe they are done with such power as cannot be resisted and in respect of the event they are certaine infallible and cannot faile This is truely collected from the Text For it is said that all Whatsoever the Lord pleaseth hee doth or hath done which shewes that not one jot of his will and pleasure failes but comes to passe If his will or pleasure could be resisted or any thing prevented which he willeth to worke surely the Divell who is so cunning watchfull and malitious would in some things have defeated God or this either by himselfe or some of his instruments But this Text affirmes the contrary that whatsoever the Lord pleased he hath done in all the world Therfore in respect of God they are all unresistable and in respect of the event infallible And this David testifieth Psal. 115. 3. saying The Lord doth whatsoever pleaseth him And Isa. 46. 10. my counsell shall stand and I will performe all my pleasure yea because these are voluntary workes of God and are willed and decreed in his secret counsell from all eternity as I have noted before therefore they must needs be unresistable for Who can resist his will Rom. 9. 19. The sixth Branch containes the principall use and effects of Gods outward workes namely the making of himselfe knowne in his nature and essentiall attributes and so communicating himselfe to his elect That Gods externall workes doe all serve for this use and doe worke this effect we may gather from the dependance and inference of this Text. For the Psalmist having professed that he knows the Lord to be great and that he is the onely true God above all gods that is who hath all the essentiall properties of the true God he proves it by and from his workes and sheweth that by meanes of them he knoweth it And other Scriptures and experience confirme the same Psal. 19. 1. It is said that the heavens declare the glory of God and the firmament sheweth his handy worke day unto day uttereth speech and night unto night sheweth knowledge and Rom. 1. 20. The visible things of God are seene from the creation of the world clearly being understood by the things which were made Even his divine Power and God-head So the works of Gods actual providence in governing and upholding the world and in mooving the Heavens and the starres in order doe shew his infinite wisdome and supercelestia'l glory Psal. 8. 1. His overthrowing of his enemies and the persecutors of his Church as in the stood of Noah and in the drowning of Pharaoh and his host do shew his power His
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
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
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
by nature fit so by office ready to be sent on his message and to doe his will as Gen. 19. 1. Psal. 103. 20. Matth. 18. 10. In this sense we are to take the word in this discourse of the creation of Angels For though Christ be the Angell of God and the great messenger of salvation and Gods ministers as they are Gods embassadours sent by him are Angels of the Lord yet they are not Angelicall spirits created in the first beginning they are onely Angels by office and calling not by nature in the creation Onely the heavenly spirits whom God hath made at the first fit to minister and hath since in Christ appointed to be ministring spirits for the good of them who are chosen to be heires of salvation in Christ they are Angels both by nature and office And they are the proper subject of our present discourse I proceed to the Doctrines which I will prosecute in order as they arise out of this Text. First seeing the Angels are included in this word the heaven hence we may learne that as the heavens so the Angels the host of heaven had their beginning with the highest heaven and were not in being from all eternity which point is farther confirmed by all such Scriptures as attribute a beginning to all things and tell us that they are and subsist not of themselves but from God as Rom. 11. 36. where the Apostle saith that of God and through him and to him are all things and 1 Cor. 8. 6. But to us there is but one God the Father of whom are all things and we for him and one Lord Jesus Christ by whom are all things And Revel 4. 11. and 10. 6. thou Lord hast created all things and for thy pleasure they are and were created And that God who liveth for ever created heaven and the things that therein are And that in this universality of things created the Angels are comprehended the Apostle sheweth most plainly Colos. 1. 16. where hee affirmes that all kinds of things visible and invisible whether they be thrones or dominions or principalities or powers all were created by him and for him But if any shall cavill and say that though they are of God and he is the cause and creatour of them yet it doth not necessarily follow that they were created in the beginning with the heavens but from eternity and as co-eternall effects have their being from God The next words which follow will cut off this objection which affirme that Christ is before all things and by him all things consist Verse 17. and therefore they had a beginning after Christ and were not co-eternall with him Reason also confirmes this drawne from the fall of a great multitude of the Angels For things eternall which were and had their being from eternity without beginning and before all times they cannot fall in time nor be changed but abide the same for ever But a great multitude of the Angels did fall And the Divell was once one of the most glorious among them and he with many others who left their habitation are reserved in chaines to the last judgement 2 Pet. 2. 4. and Jud. 6. Therefore they are but creatures made in the beginning Secondly though Angels are not circumscribed and measured by a bodily space or dimension yet they are definitively in place and where there is no place there can be no Angell as I shall shew hereafter Now before the creation of the heavens there was no place at all wherein Angels might be abide and subsist Therefore before the heavens they were not but were created with them But Angels are called Jehovah as that Angell which spake to Agar and promised to multiply her seed Genes 16. 13. and the Angell which appeared to Moses in the bush Exod. 3. 4. and the Angell which rebuked Satan Zach. 3. 1. And Jehovah is without beginning The Angell mentioned in those places was Christ the Sonne of God the Angell of the Covenant and so was Jehovah indeed the creatour of Angels the words of the severall Texts shew so much For that Angell saith I will multiply thy seed and I am the God of Abraham Therefore this Objection is of no force Angels are called the sons of God Job 1. 6. and 38. 7. Therefore they are of Gods nature and substance begotten from all eternity not created with the heavens Every son of God is not a naturall son begotten from all eternity for men are also called sons of God by creation regeneration and adoption and yet are not naturall and co-eternall sons of God And so Angels are sons First by creation in respect of the speciall image of God in which they were made and to which they are conformable Also the good Angels are sons by adoption unto God in Christ their head But none of them all is the Son of God by nature as the Apostle testifieth Heb. 1. 4 5. that is proper to Christ alone he onely is the brightnesse of his Fathers glory and the expresse image of his person and he onely is called the first-borne and the onely begotten Son of God John 1. 14 18. Therefore this Objection is of as little force as the other This point serves to shew that absolute eternity without beginning is the proper attribute of God and to communicate it to any other by holding that any other besides the one onely true God is eternall is no lesse then a sacrilegious robbery and taking from God the honour due to him For seeing Angels are all created in the beginning when the heavens were made and are not from all eternity much lesse may eternity be attributed to any other besides the true God Secondly here we see the grosse errour of Papists who worship Angels and pray unto them As also their foule mistaking and wresting of some Scriptures some examples of the Patriarchs as Abraham Jacob and Moses who did worship the Angels which appeared to them and spake unto them For these were not divers Angels but the great Angell of the Covenant Christ the Son of God appearing in the forme of an Angell who as he is Jehovah the true God so he is called by them who prayed to him and is worthy to be worshipped and prayed to but not any of the Angels which are but creatures and not Jehovah can be worthy of this honour which God requires as proper to himselfe The second Doctrine hence flowing is That all the Angels were created by that one God and three persons here called Elohim and that the Son together with the Father and the Spirit is the Lord the Creatour of them which truth is confirmed also by divers Scriptures as John 1. 3. where by the Word the eternall Son all things are said to be made and nothing without him And Colos. 1. 16. all things in heaven and in earth whether they be thrones or dominions principalities or powers all are said
above man in innocency whose best dwelling was but an earthly Paradise or Garden furnished with fruits which might be eaten up and consumed and such were the Angels as the former Doctrine hath plainly proved Therefore this conclusion necessarily flowes from that Doctrine and is proved and confirmed by it But we have for further confirmation both plaine testimonies and arguments in the holy Scriptures The royall Prophet David being ravished with the contemplation of the supercelestiall glory appearing in the secondary beames thereof which shine in the visible heavens and in the Sun Moon and Starres cries out in admiration and wonders that God dwelling in such admirable glory and having such excellent and glorious company and attendants about him should vouchsafe to look upon man or have any regard of him What is man saith he that thou art mindfull of him or the sonne of man that thou visitest him Psal. 8. 4. But in the next words he goeth further and speaks fully to the point and shewes that Christ himselfe according to his humanity though conceived and borne most pure and holy was made lower then the Angels thou hast made him saith he a little or for a little while lower then the Angels that is Christ in the nature of man which he took upon him for so the Apostle expounds these words of David Hebr. 2. 6. And Psal. 103. 20. Yee Angels saith he which excell in power Our Saviour also in the Gospel sheweth plainly that the Angels in heaven are so excellent in nature and substance as the elect Saints glorified shall be after the last resurrection and their most glorious and blessed condition which farre excels Adam in innocency shall be like unto the Ange's Matth. 22. 30. Saint Peter in plaine words saith that Angels are farre greater then men in power and might 2 Pet. 2. 11. Saint Paul calls them Angels of light 2 Corinth 11. 14 and the Angels of Gods power 2 Thes. 1. 7. he numbers them with principalities and powers which farre excell the nature of man Rom. 8. 38. Whensoever he sets forth the greatest excellency of things created greater then in men he doth instance in Angels as 1 Cor. 13. 1. though I speak with tongues of men and Angels And Galat. 1. 8. If I or an Angell from heaven and 4. 14. Ye received me as an Angell of God yea as Christ Jesus In a word whereas man is an earthly creature framed out of dust in respect of his visible part his body Angels are pure heavenly spirituall substances framed immediately out of nothing by the simple and absolute act of creation And whereas mans better part the soule though it be a spirit yet was not created a perfect compleat creature but made to subsist in the body and cannot be in full perfection without it Angels are spirits complete and perfect in themselves without subsistence in any other creature as shall appeare hereafter And therefore Angels are by creation and in nature and substance farre above man in his best naturall estate even in the state of innocency First this shewes most clearly that all the love and favour which God extends to man in Christ and in giving Christ to be mans Saviour and Redeemer by taking mans nature upon him and making full satisfaction therein to justice for him and in saving man from hell and damnation and exalting him to heavenly glory is on Gods part most free and voluntary arising meerly and wholly from the good pleasure of his owne will and not from any merit worth and excellency which he at first created or since found in mans nature If the naturall excellency of any creature could procure Gods speciall favour or deserve his bountie or move him to shew mercy to any creature which hath sinned and by sin is fallen into misery surely the Angelicall nature should have been more respected of God then the nature of man and Angels being fallen should more easily have found mercy at his hand For as this Doctrine hath proved Angels are by creation and in nature and substance the chiefest and most excellent of all Gods creatures far excelling man in power might purity and being And yet when Angels and man were both fallen and found guilty charged with folly and involved in misery God passed by the Angels and shewed no mercy to them neither gave his Son to take upon him the nature of Angels and to be their Saviour and Redeemer but so many of them as sinned and kept not their first estate but left their habitation he hath reserved in everlasting chaines of darknesse unto the judgement of the great day 2 Pet. 2. Jud. 6. But for man who is of lesse worth and farre inferiour by nature he hath given his Sonne to take mans nature upon him to be incarnate and made flesh and hath sent him forth in the forme of fraile and sinfull flesh made of a woman and made under the Law and hath delivered him up to a cursed death and to hellish agonies pangs and sorrowes that he might redeem this fraile worme of the earth miserable and sinfull man from hell and damnation unto which the Angels which sinned are reserved under darknesse and to exalt him far above the state of innocency in which he was created and his best naturall estate in Paradise unto the high estate of heavenly glory with the elect holy and blessed Angels which is farre above that mutable state of glory in which the Angels were first created and from which so many of them did fali Wherefore let us admire this free grace of God and stand amazed at his wonderfull and supertranscendent bounty to mankind And whatsoever mercy we receive from him in our deliverance from any evill or whatsoever blessing and benefit of bounty and goodnesse in advancing us to this state of grace or glory let us wholly ascribe it to the good pleasure of his owne free will and not to any merit in our selves or any excellency created in our nature And let no man glory in his naturall wit or wisdome and knowledge gotten by learning and study nor boast in his owne strength but as it is written Let him that glorieth glory in the Lord and triumph in this that he knoweth Gods free grace and aboundant mercy in Jesus Christ and hath the sweet taste and experience of it in his owne soule Secondly this serves to magnifie in our eyes both the large measure of Gods bounty to his elect in Christ and also the infinite power and excellency of Christ his mediation and the dignity and worth of his person in which hee hath so dignified our fraile nature by assuming it upon himselfe and uniting it personally to his Godhead that hee hath exalted it farre above the most glorious and excellent state of the Angels in heaven That Angels are the best and chiefest of all Gods creatures by creation and in nature and substance farre more excellent then man in his best naturall estate of
use for comfort and confidence to all the elect and faithfull people of God in the midst of all troubles which befall them in this life and when dangers and worldly enemies beset them round about also for confirmation and strengthening of them against all the assaults and temptations of the Divell For if the glorious Angels which are ministering spirits for their good which also love them rejoyce at their conversion watch for their safety and are their fellow servants under one Lord Christ be such heavenly powerfull and active spirits even by creation so excellent in strength so lively quick and ready at hand to help in a moment when God gives the watch-word what need we feare or faint so long as wee cleave to God and sticke to his truth Hee is a tender and loving father and Christ our high Priest hath a feeling of our infirmities and doth pity us he will be ready to help and he hath mighty instruments and ministers even thousands and ten thousand thousands ready to save and deliver us from all enemies as he did Daniel from the Lyons and his three fellowes from the fiery furnace Or if hee doth not send them to deliver us out of the troubles of this life yet hee will at our death send his Angels to carry our soules with triumph to heaven as Eliah was carried up in a fiery Chariot and the soule of Lazarus is said to bee carried up by them into Abrahams bosome Wherefore let us not feare either multitude malice or might of enemies but carefully serve God and confidently rest on the Lord Christ our Redeemer and Saviour Secondly These Doctrines serve to discover divers errours concerning the nature and substance of Angels as that grosse opinion of Peter Lombard who held that the Angels are corporeall substances because the Divell and evill Angels shall suffer the torment and feele the paines of hell fire which hath no power but over bodily creatures Also that opinion of the Gentiles and Cardanus who held that the Angels were mortall and corruptible creatures both these are here discovered to be erroneous For the first is builded on a grosse conceipt that the fire of hell is elementall and corporcall fire which as it burneth and consumeth bodily substances over which it hath power so it in time wasteth it selfe and goeth out but indeed the fire of Hell is the fire of Gods wrath which burneth and tormenteth worse then elementarie fire but consumeth not neither shall ever be quenched as our Saviour testifieth The second opinion is also confuted by these doctrines which have proved Angels to be spirits or spirituall substances which though they may bee stained with sin yet they cannot bee dissolved as men are in death by the separation of soule and body not corrupted as mens bodies are in the grave but the evill Angells shall live in eternall torment and their substance shall never be corrupted and consumed and the holy and blessed Angels are immortall and shall live in glory for ever and there shall be no end of their blessednesse CHAP. V. Of the Creation of the Earth The names whereby it is called Properties of it All creatures have being of God with Vses The World is all mutable and appointed so to be Vses The creation and redemption of the World wherein they resemble one another Vses The holy Ghost is of one and the same nature with the Father and the Sonne THe Second thing created next after the highest heaven with the inhabitants thereof the Angels is the Earth as my text here faith in these wordes and the Earth But wee must not here understand by Earth this earth or drie land upon which men and beasts doe live and move and have their being and which is beautified and adorned with trees plants greene herbes and flowers and replenished with stones and metals of all sorts For that was created together with the waters of the Sea and brought into forme and replenished in the third day as appeares in the 9. 10. 11. verses of this Chapter But here by Earth wee are to understand a certaine rude matter and masse without forme and void out of which God made all the inferiour visible World and all things therein contained so the wordes following in the second verse plainely shew The earth was without forme and void and darknesse was upon the face of the deep Now that wee may know what creature this Earth was wee are to consider these 3 things First the severall names by which it is called Secondly the properties by which it is described Thirdly the meanes by which it was upheld in being and disposed to bee the common matter of all othervisible things created afterwards First the names by which it is called are three 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deep 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters First it is called the earth because of the grossenesse unmoveablenesse and impurity of it For the earth is of all elements most grosse heavy impure and confused not fit to move out of the place wherein it is most untractable and not ready to apply it selfe to any other thing and hard to bee turned into the forme of other things without labour and working of it This first rude and informed masse which God created out of nothing is here declared by this name Earth to have beene like the earth very impure and confused dull and unfit for motion resembling at the first the earth rather then any purer element Secondly it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deep here also in the text which word signifies a great deep or devouring gulfe as it were of troubled waters also troubled and confounded with mixture of mud and myre which though in respect of the troubled mixture and confusion it hath a resemblance of earth yet it is bottomlesse there is no solidity in it no ground or stay to bee found at all Thus much the Hebrew word signifies according to the notation and common use of it Thirdly it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters also in this text because of the waterish fluxibility which was in it by meanes of which it was unstable and unsettled and also because it was an huge deep like the great waters of the Sea Now it may seeme strange that this one and the same rude masse should bee like earth and like a bottomlesse depth of myre or quick-sand and like waters all at once which are things different and unlike one to another especially the thinne flowing element of water and the grosse dull unmoveable earth And therefore the learned Expositors labour thus to qualifie the meaning of the words they say it was a confused masse even the matter of all the elements mingled together and because the earth and water are the most grosse and impure and did most of all appeare in it therefore it is called earth and water and the deep which is a
mixture of both But in viewing reviewing and sifting the words thoroughly I have observed something over above that which by reading I could observe in others to wit that this rude masse was not suffered to lye idle one moment from the first creation and bringing of it into being out of nothing but being a meere unformed masse or Chaos it had at the first a resemblance of earth because the grosse matter of the earth was so mingled and confounded in it that it chiefely appeared in the upper face of it and so it seemed grosse and earthy and is first called Earth Secondly by the operation of the spirit of God cherishing and moving it the grosse thicke matter settling downward toward the center it became immediatly in the upper face of it like a deep mire or quick-sand which more inclines to water then earth and hath no ground stay or bottome in it and therefore in the second place it is called the deep Thirdly God making the earthy matter to sinke and settle downward still more and more all the upper face of it became more thinne and fluid like unto impure water and thereupon in the third place it is called the waters though indeed there was neither perfect water nor earth but a confused matter without forme and void out of which all visible things were formed Thus much the names shew unto us concerning this masse which I propounded as the first thing The second thing is the consideration of the Properties by which it is described for it is said to be Tohu and Bohu and that darknesse was upon the upper face of it First it is said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tohu that is without forme even a thing imperfect which had neither the nature nor substance nor naturall shape or property of any perfect creature Secondly it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bohu void it had in it no formed creature of any kinde to fill and replenish it for this word is used to signifie the emptinesse and utter desolation of a land wholly depopulated laid waste and of a Citie brought to ruine having nothing left but heapâ—s of ruined Walls Isa. 34. 11. and Ier. 4. 23. Thirdly it is said to bee all darknesse in the upper face of it darknesse was upon the face of the deep By darknesse we are not here to understand any darke body as aire or thick clouds of darknesse compassing it round and over-spreading of it as the dark aire and thick mist did the land of Egypt when God plagued it with darknesse but this is the meaning that in this rude matter there was no light neither did any appeare in the out-side or upper face of it Now these properties by which it is described do comprehend in them that which in naturall philosophy is called privation is held to be a principle or beginning of natural things For unto the making generating of any bodily creature or natural body there are three things required as first principles 1. A matter capable of some forme that is expressed in the names of earth deep and waters 2. Privation which is an absence or want of the forme which ought to be or might bee in that matter for to give it that naturall being of which it is capable and unto which it is inclined This privation of forme and this emptinesse of all naturall powers and properties which are required in creatures and this darkenesse which is the privation of light they are the second principle The third is the naturall and substantiall forme which is that which distinguisheth one creature from another and gives being to every creature that is makes it to bee that which it is in the kind of it This forme God by his word gave to the severall parts of this matter when hee said Let it be it was so But when a matter rude undigested and unformed is inclining to some forme and wants it there must be a disposing of the matter to receive the forme which it ought to have to make it a perfect creature in his kind and which it yet wants and requires and that working preparing and disposing of the matter that it may bee fit to receive the forme which must perfect it And this disposing of the common and rude matter of all the visible World is here expressed in these words of the text And the spirit of God moved upon the face of the waters Some doe here by the spirit of God understand some Angelicall spirit which God used and imployed to fit and prepare this matter to his hand thus Cajetan a Romish Cardinall and Schooleman held Tertullian lib. 3. contra Hermog saith that this spirit of God was a winde by which God prepared and disposed it Theoderet saith it was the aire which moved on the upper part of it Quaest. 8. in Genes But I conceive all these to bee unsound opinions First they are confuted by the very words of the text and by all other Scriptures which ascribe the whole worke of the creation and the making of the World and all things therein wholly and onely to God the Father the Word and the Spirit three Persons in one undivided essence Secondly it is against all reason to thinke that God who created the chiefest and most excellent of all his workes the highest heavens and the Angels the heavenly spirits immediately of nothing in a moment and also the common matter of all the visible World in an instant would use or did imploy any creature to dispose the matter and to fit it to his hand Wherefore tho best exposition of these words is that which is held generally by the best learned to wit that this Spirit of God here mentioned is the eternall Spirit one and the same God with the Father and the Son by whom all things were made and Hee is said here to move upon the face of the waters The Hebrew word here used doth properly signifie the Eagles gentle fluttering with her wings over her young ones thereby to cherish them as appeares Deut. 32. 11. And here it signifies the worke of Gods Spirit extending his power upon this rude confused unformed and empty masse and gently shaking it and causing the grosser parts to settle downewards and the more subtle parts to gather into the upper place and so to prepare and dispose every part for the substantiall forme which God at length gave unto it Thus you have the text opened From whence we learne First That man and all other creatures which live and move and have any being in the whole visible World howsoever they are engendered and propagated one by another yet they have their whole substance and being from God and he is the sole creatour and maker of them That he made the first common matter out of which they were framed the text here sheweth plainely Also that the spirit of God did prepare and dispose that whole
perfect creature and element of the visible World and commanded it to shine out of darknesse and this was the morning of the first day In the words wee may observe these foure things First the creation of light in the 3. vers Secondly Gods approbation of it in these words God saw the light that it was good Thirdly Gods separation of it from the darknesse vers 4. Fourthly Gods nomination or naming of the light day and the darknesse night and so compounding these two light and darknesse into the first whole day of the World vers 5. In the first thing which is the creation of light the first of all perfect creatures in this visible World two things come to bee sifted and examined for our right understanding thereof First the thing created Light what is thereby here meant Secondly the manner of creating it God said Let light bee and it was so Concerning the first I find divers and severall opinions of the learned Saint Augustine lib. 1. in Genes ad literam cap. 3. and Rupertus lib. 1. de Trinit cap. 10. doe by this light understand the highest heavens and the Angels which are not a corporeall but a spirituall light but this cannot bee the truth for this light is said to bee that which is called the day and is opposed to the darknesse of the night here in this mutable and visible World the shining whereof doth distinguish day from the night which cannot bee said of the Angels and the highest heavens which were not made out of darknesse nor out of the rude unformed masse as this light was which God commanded to shine out of darknesse as the Apostle saith 2. Cor. 4. 6. Secondly others as Beda Lyra and Lombard doe by this light understand a bright cloud carried about and making a difference of day and night Nazianzene and Theadoret doe think that it was the same light which now is in the Sun Moone and Starres subsisting at the first in one bodie and afterwards divided into severall parts when God made the Sun Moone and Starres out of it Basil thought that it was light without a subject Aquinas that it was the light of the Sun made imperfect at the first and of this opinion is Pererius also Catharinus held that it was the Sun it selfe made first of all which is directly contrary to the expresse words of the 16. vers which affirme that the Sun was made the fourth day Iunius by light here understands the element of fire In this variety of opinions I hold it the best and surest way of finding out the truth to seeke it out of the word used in the originall text The Hebrewword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or which is here translated Light besides the tropicall and spirituall senses in which it is used in those Scriptures which call God the light in whom is no darknesse and the light and salvation of his people and doe call Gods regenerate people light in the Lord doth more properly signifie two things First that naturall bodie or substance which among all the parts and creatures of the visible World is most bright and shining in it selfe and gives light to others as for example the Sun Moone and Starres are called Lights Psalme 136. 7. and the element of fire is called by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light Ezech. 5. 2. Secondly it signifies and that most frequently in the Scripture the light that is the shining brightnesse of the heavens and of the Sun Moone and Starres and of the element of fire burning in a lamp or torch or other combustible matter Here I doe not take the word in this latter sense onely for a shining brightnesse for then God had created an accident or quality without a subject which is a thing against nature of things created for common reason and experience shew that never did any qualitie subsist of it selfe without a substance by course of nature no light can be but in some created body as in the heavens fire or aire But hereby light wee are to understand of necessity some notable part of this great frame of the visible World which God first framed out of the rude masse which was without forme and void before mentioned yea that part which is most bright shining and resplendent and doth by light and brightnesse which is naturall in it shine forth and enlighten other things Now that cannot bee any of these lower elements the water and the earth for they have no such light in them and besides it is manifest that they were formed out of the grossest and most dark part of the common masse on the third day vers 9. Neither can it bee the spacious region of the aire which is extended and spread abroad farre and wide over all the round globe of the earth and the waters and reacheth up to the etheriall region of the visible heavens even to the sphaere of the Moone and is called the lowest heaven or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the broad expansion or firmament in the midst of the waters For that was formed the second day as appeares in 6. 7. 8. vers It must needs therefore bee the firmament of the visible heavens which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The large and farre stretched firmament of the midle heaven even the fiery or etheriall region wherein God on the fourth day formed and set the great lights of the Sun Moone and Starres vers 14. 16. For first those heavens were framed and made of the most pure and refined part of the masse which is the common matter of the visible World and are most bright and shining full of light and brightnesse and undoubtedly as in place and order they are the next to the highest heavens so they were created next after them in the first day and are here called by the name of Light because all the light of this visible World is in them and from them shineth into the aire and giveth light upon the earth Secondly there is no particular mention made by Moses in this Chapter of the framing of these heavens among all the works of the six dayes except it bee in this word Light and it is most incredible that hee would omit the creation of them which are the most excellent and glorious part of the visible frame of the World especially seeing hee doth exactly and particularly name and relate the creation of all other parts and the day wherein they were created I am not ignorant that Aristotle and the most learned naturall Philosophers of his sect did hold that the visible heavens are eternall and unchangable and of a matter and substance different from the foure elements fire aire water and earth and were not made of the same common matter Also divers learned Christians and Schoolemen doe thinke that these heavens were created together with the highest heavens immediatly of nothing in the beginning when time first began to bee and are mentioned in the
first verse and that light which is here said to bee made is the element of fire the naturall place and region whereof the Philosophers held to bee next under the visible heavens and above the aire their reasons are two especially The first because there is no other mention of the creation of the firie element in all this Chapter The second is because the fire is the most pure element and full of light But these things are not of strength to overthrow our exposition First for the opinion of the Philosophers that the visible heavens are immutable and cannot bee dissolved it is contradicted by the expresse words of holy Scripture Psalme 102. 26. and 2 Pet. 3. 10. Also wee finde by experience many changes in those heavens as new Starres Comets appearing for a time after vanishing The Sun and Moone stood still for the space of a whole day Iosh. 10. and the Sun went back ten degrees 2 King 20. Secondly the vertue and influence which is in the visible heavens and is from them naturally communicated to the lower elements sheweth plainely that they all are of one common matter Thirdly that they were not made at once of nothing with the highest heavens appeares by this that the Sun Moone and Stars which are the chiefest parts and ornaments in them were created after the first rude matter and secondarily formed out of it on the fourth day Fourthly that the visible heavens are indeed the pure element of fire which is here called Light and that the creation of the light is the creation of them and of the firie element all in one may easily bee proved by divers reasons First by the light and servent heat which flowes from them into things below by meanes whereof they doe beget firie meteors and lightenings in the aire and scorching sumes and burning flames in the earth as dayly experience teacheth Secondly by the burning and consuming fires which descended from those heavens in the destruction of Sodom and when the Lord came downe on mount Sinah to give the Law and when Eliah consumed the captaines and their fifties 2 King 1 and was answered by fire which consumed his sacrifice 1 King 18. Thirdly that these heavens are of a fierie substance and indeed the pure element of fire and that in the dissolution of them when the Lord by his mighty voice shall rend them and dissolve them at the last day and mingle them with the inferiour elements they shall bee all on fire and in flames and flashes shall passe away with a noyse and melt the elements with servent heat and burne the earth with all the works that are therein the Apostle doth affirme in plaine words 2 Pet. 3. 11. 12. If they were not of a firie substance made out of the rude masse but of an higher and super-elementary nature created immediatly out of nothing together with the highest heavens they could not bee dissolved and set on fire Thus you see the first thing opened viz. what is here meant by Light The next thing is the manner of creation expressed in these words God said Let there bee light and there was light I will not here trouble my discourse with needlesse questions which are moved by divers ancient Writers and not cleared concerning the manner of Gods speech when He said Let there bee light as whether it were a bodily and audible voice or a spirituall and the like Certainly it was no sound of voice nor any forme of words or speech by which God formed the light It was the act of his Almighty power by which he formed and brought into actuall being the light and every other thing even so as hee had decreed from all eternitie Now the Spirit of God doth here expresse this powerfull act by the name of saying or speaking for 3. reasons First because as the speech and word of a wise man sheweth his minde and declareth his will so by this act of power by which the light and every other thing was formed God did shew and declare his eternall counsell purpose and decree concerning the nature and being of them Secondly because God the Father by his eternall Word the Son who is one God with himselfe did forme and make the light and all other things created as appeares Ioh. 1. 3. and Colos. 1. 16. and Hebr. 1. 2. Thirdly to shew that the creation of the World and all things therein was a worke as easie to God as it is for a man to speake a word and to command a thing to bee done and that God by his power omnipotent and powerfull and mighty word and command can as quickly bring into being the greatest things and performe whatsoever he willeth and purposeth with more case then man can speake and say Let this thing be This is the true sense of the words wherein the manner of creation is expressed The second thing after the creation of light is Gods approbation of it in these words And God saw the light that it was good That is such as God purposed to make the light such it was when hee had made it there was no defect in the making or in the thing made but God did see and know it perfect in the kind thereof and did approve it to bee good profitable and usefull every way for the purposes which hee intended The third thing is Gods dividing between the light and the darknesse which did over-spread the face of the deep and possessed all the rude masse which yet remained without forme and void This dividing between them was nothing else but Gods setting and placing of the firie and shining visible heaven in the superiour place above the confused matter which was full of darknesse and settled downe in the inferiour place where now the inferiour elements are The fourth thing is Gods nomination of the light and darknesse and composing the first day of the evening that is the space wherein the darknesse remained over all the deep before light was created out of it and of the morning that is the space wherein light appeared before God set upon the second dayes worke and made the firmament This is expressed vers 5. God called the Light Day and the Darknesse he called Night the evening and morning were the first day Here for our right understanding of this point divers doubts and questions come to bee touched and briefely answered The first is how and in what sense God is said to call the light Day and the darknesse Night The true and full answer is this that God did not onely call the light Day and darknesse Night but also did ordaine and appoint that the time of light should bee the day and the time of darknesse should bee the night and that they should bee so accounted and called The second is why God called onely the light day and Moses calls both the evening and the morning that is the time of light and darknesse one
visible World which point the holy Psalmist openly proclaimed saying I am fearefully and wonderfully made marvellous are they works Psalme 139. 14. Secondly Gods consultation sheweth that in the creation hee considered mans fall and did foresee not onely that man in his nature and kind is a creature subject to such evils as might make it a matter questionable whether it were fit for God to create him or not but also the great good which comes by his creation and fall and that man is a fit object wherein God may make manifest his wisedome power and all his goodnesse more then in any other creature and in that respect most worthy to bee made by the counsell joynt consent and concurrence of all the three Persons in the Trinity Thirdly here we may observe that in one God the almighty Creatour there are more Persons then one manifested by Moses in the History of the creation And therefore the Doctrine of the Trinity is no new and lately devised opinion since Christ but a most ancient truth revealed from the first foundation of the World These Doctrines I here onely name which will come to be handled more fitly in the next thing which followes to wit Gods creating of mankind according to this his counsell and resolution which act of creation is laid downe first more generally and confusedly in the 27. Verse And more distinctly and particularly by way of recapitulation in the next Chapter First it is here said that as God upon consultation resolved so hee created man in his owne image and male and female created hee them wherein wee may observe two things generally laid downe First that God created man in his owne image Secondly that hee created them male and female I will not here enter into a discourse concerning the imagâ— of God and the speciall things wherein it doth consist that shall have a more fit place hereafter when I shall come to describe the excellent state of man in his innocency before his fall The thing which here comes specially to bee considered is the true meaning of the Hebrew word Adam which is translated man in this present text This word is in the Scriptures used two wayes First as a proper name of the first man even our first Father Adam thus wee must understand the word Chap. 21. where it is said that God did cast Adam into a deep sleepe and Verse 22. brought the Woman to Adam when hee had made her of his Rib and chap. 4. 1. and many other places where Adam is distinguished from Evah his wife and is called the man Secondly it is used as a common name of mankinde and includes in it both male and female Man and Woman as Psalmâ— 144. 4. Man is like to vanity and Gen. 5. 2. where it is said that God called the Man and Woman and all mankind in them both male and female by this name Adam Here in this text this word Adam is used in this latter sense as the common name of mankinde comprehending in it both male and female as appeares by the words following Male and female created hee them that is this Adam whom God created in his owne image was male and female of both sexes Man and Woman who are both but one kind of creature Whereby it is manifest that here is laid downe in generall the creation of all mankind in our first Parents Adam and his wife Evah and that they both were created in the image of God and that the difference of their sexes and the creation of the Woman after the Man of a Rib taken out of mans side doe not make any difference of their nature and kind but both are of one kind and both made in the image of God and after his likenesse And Women as well as Men are capable of the same grace and fit to bee heires of the same glory in Heaven where there is no difference of male and female but all shall bee like to the Angels not marrying nor given in marriage as all members of the same Christ and partakers of the same spirituall grace here so all fellow-citizens of the heavenly Citie there raigning with Christ in glory as our Saviour himselfe affirmeth in the Gospell Hence then wee learne That the Woman as well as the Man was made in the image of God and is by nature as fit a subject and as capable as man of grace and glory Which point is confirmed by divers Scriptures as by the words of our Saviour Matth 22. 30. where hee saith that Women and Men in the Resurrection are as the Angels of God in the last Resurrection not marrying nor given in mâ—rriage And 2 Cor. 6. 18. I will bee a Father unto you and the shall yee my Sons and Daughters saith the Lord almighty and Gal. 3. 28. Male and female are all one in Christ and 1 Tim. 2. 15. the Apostle affirmes that Woman may bee and shall be saved by continuing in faith charitie and holinesse with sobriety and 1 Pet. 3. 7. mention is made of holy Women and Wives are said to be heires together with their Husbands of the grace of life To which testimonies the examples of many holy godly and faithfull Women mentioned in the Scriptures may be added as our first Mother Evah who through faith in the promise obtained the title of the Mother of life Gen. 3. and the virgin Marie the Mother of the blessed seed is called blessed in all nations Sarah Rebecca Hannah Deborah Ruth Dorcas Marie Magdalene and many others But 1 Cor. 11. 7. Man is called the image and glory of God the Woman the glory of the Man The Apostle doth not here speake of the image of God as it consists in perfect uprightnesse and indowments of nature or in holinesse and supernaturall gifts of grace for so the image of God is one and the same in both and common to the Woman with the Man and they both have equall dominion and Lordship over the creatures given in the creation But here hee speakes of Man as hee was first created before the Woman and the Woman as shee was made to bee a meet helpe for Man and as it were his second selfe here on earth and of a Rib which is a part of mans substance and in all things like man of the same nature and kinde and in these respects man hath a priority and a kinde of power and authority over the Woman in outward things which concerne Ecclesiasticall and Civill order and mans glory even the image of his authority appeares in the Womans subjection to him ever since the fall upon which God made her desire subject to man and tooke from her power over man and the exercise of publike offices in the Church and common wealth And this subjection doth not exclude her from faith charity and holinesse with sobriety or any other part of Gods image needfull to salvation as the Apostle testifieth 1 Tim. 2.
according to his inferiour part the body of dust which is a created substance better then nothing of which the Angels were made and yet the Angels in nature far excell man Therefore mans creation of dust doth not prove him to bee so fraile a creature seeing God gave him such an excellent forme To this I answer that to bee created immediatly of nothing is in it selfe a more excellent worke and shewes greater power then to bee made of a meane inferiour matter For when things are said to bee created of nothing the meaning is not that they are made of nothing as of a matter but that they are made of no matter at all but have their whole being from God and his infinite power and so may bee if God will most excellent But when man is said to be formed of dust the meaning is that dust is a part of his substance even the matter of which hee consists and that his body according to the matter is a dusty earthy substance and his Soul though a spirituall substance created of nothing yet dwelling in that body is an inhabitant of an earthly Tabernacle and house of clay founded in the dust Secondly though the frame of mans body is in it selfe most excellent and surpasseth all bodily formes and his Soul is a spirituall substance endowed with reason yet all these were of mutable excellency in the best naturall estate of innocency and could not continue in that excellency but by dependance upon God and cleaving fast to him and by his hand and power sustaining them continually which by promise hee was not bound to doe in that estate And therefore wee may truly gather from the matter of which God formed mans body that hee was in his best naturall being in respect of his body but a dusty substance such as might returne to dust by falling off from God by sin and disobedience yea undoubtedly as God in framing man his chiefest visible creature of dust intended to shew his wisedome and power and to glorifie his goodnesse so also hee teacheth man thereby his owne naturall frailty and mutability how unable hee is of himselfe to abide in honour and excellency And this hee shewes most plainely Gen. 3. 19. where hee saith to man alluding to his creation Dust thou art and to dust thou shalt returne Wee have also an excellent argument to this purpose Iob 14. 18 19. and 15. 15. where the Lord is said to charge his Angels with folly and to lay no trust in his servants and the heavens are not cleare in his sight how much lesse can hee find steadfastnesse in men who dwell in houses of clay which have their foundation in the dust that is seeing the heavenly spirits are not immutably pure in Gods sight but some of the Angels hath God charged with folly to wit such as did fall and to the rest hee hath added supernaturall light of his Spirit and so hath made them Saints immutably holy much lesse is man immutably pure and steadfast by nature whose better part the Soul is by creation made to dwell in an house of clay a body made of dust To this purpose serve those Scriptures of the Prophets and Apostles which compare man in his first creation to clay in the hand of the potter Ier. 18. 9. Rom. 9. 21 which affirme that the first Adam was of the Earth earthy 1 Cor. 15 47. that is in his first creation hee was of an earthy and dusty substance First this serves by discovering unto man his frailty and mutability in his best naturall being to humble every man in his owne eyes and to make him lowly and to withdraw his heart from pride and all high conceipts of any worth in himselfe and to teach us all to ascribe all the unchangable purity which wee finde in ourselves and all our steadfastnesse to the free grace of God in Christ and not to any power of our owne free will or to the excellency of our naturall frame and being If man in his first creation and best naturall being was but of earth and dust an earthy and dusty creature and before that death entered into the World while hee had yet power of free will to obey God and to depend on him was mutable and might fall into sin and disobedience and by sin might bring and did bring death upon himselfe and all his posterity how much more now in the state of nature corrupted is every Son of man a very masse of corruption and frailty yea vanity and abominable filthinesse who drinketh iniquity like water as it is written Iob 15. 16. Wherefore Let no man glory in any naturall power or prerogative nor hope to stand by his owne strength much lesse to merit or purchase by any works of nature or power of free will the least grace supernaturall which tends to bring him to heavenly happinesse and glory unchangeable For man as hee is flesh and blood that is an earthly creature cannot possibly come to inherite the Kingdome of God 1 Cor. 15. 50. Secondly this discovers the madnesse and desperate blindnesse of Pelagians and Papists who teach that a man by the right use of his naturall power and free-will may procure spirituall grace from God and even the Spirit of regeneration and faith working by love by which hee may merit and purchase to himselfe eternall life and heavenly glory and felicity as a just and condigne reward of his works If Angels cannot bee made steadfast and trusty without supernaturall light added to them much lesse can earthy man who by sin is become filthy and abominable worke out his owne salvation by meriting and purchasing the heavenly reward Oh let us all hate and abhorre all such conceipts which wholly tend to the frustrating and evacuating of Christs merits and satisfaction and to make them seeme vaine and needlesse Be not deceived God is not mocked they who sow such tares and feed like swine on the huskes of their owne works and on things which nature teacheth they are enemies to the grace of God which is given onely in Iesus Christ and together with him by communion of his Spirit After the creation of mans Body of dust immediatly followes the creation of his Soule which is to bee understood in these words And breathed into his nosthrils the breath of life and man was a living Soule For no sooner was mans body brought into frame but God breathed into him the breath of life that is caused him to breathe with the breath of life even those vitall spirits which are the band of union by which the Soule is united to the body and in the first instant wherein he created the vitall spirits he also created the spiritual substance of his Soule in his body immediatly of nothing by his omnipotent hand Some are opinion that mans Soule was first created a Spirit subsisting by it selfe before his body was formed and when the body was formed a
an helpe meet for him The words seeme to sound as if God had brought the creatures before Adam to see if either he himselfe or Adam could find one among them all fit to bee a consort for Adam and a meet help But the purpose and intent of God was to imploy Adams wit and to take an experiment of it as is before noted And as for God hee knew well enough what was to bee found among all the creatures hee needed not either to seeke for Adam or to set Adam to seeke a meet helpe among them Yea hee had said before I will make an helpe meet for him The meaning is that when Adam had viewed and named all kinds of earthly creatures hee found them all so farre inferiour to himselfe and so unlike in nature that they could not all yeeld him an help meet for him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated meet for him some would have it to signifie against him which is most absurd For the Woman was not made a perverse creature to thwart Man then shee had beene a Crosse and an Hell not an help Tostatus would have this word to signifie contrary to him because the Woman in her naturall members or parts is contrary to Man which is also absurd Neither doth this word signifie as one before him that is as Kimchi expounds it as one to stand before him and to attend him as a servant for then God would not have made her of his owne substance but of a meaner and inferiour matter But the word signifies as one which is his second selfe made in the same forme like him as a picture is drawne in a table set just before a mans face and over against him that it may in all parts answer to his shape and feature Such an help Adam could not finde among all earthly creatures but such a one God purposed and resolved to make for him even one who should be his second selfe made of his owne substance and in the same image of God and consisting of a living reasonable Soule as hee did and of a body in all parts and members and in forme and shape fully like to his body onely the difference of sex excepted This common sense and experience doth shew and teach and therefore this is the true sense and meaning of this phrase I will make an help meet for him And hence wee learne That man created in the image of God doth so farre in nature former and substance excell all living creatures birds beasts and living things on earth that none of them all is a meet consort or companion for him to converse with Some delight hee may take in ruling over them and in their service and obedience but no true or solid content in their society and conversation As Adam found this in the state of innocency and in his pure uncorrupt nature so all Adams sons of the best temper ever abhorred to bee excluded from humane society and to converse with birds and beasts David counted it worse then death to live among wild beasts in the desarts and complained bitterly of it Psalme 42. and could not bee satisfied till hee had drawne to him all discontented persons and them who durst not shew their heads for debt 1 Sam. 22. 2. So did austere Eliah when Iezabel made him flee for his life into the wildernesse 1 King 19. And never any of Gods Saints delighted to live in the wildernesse onely among beasts and birds without humane society except in times of cruell persecution as appeares Hebr. 11. or for some speciall triall and temptation as our Saviour Mark 1. 13. and his forerunner Iohn the Baptist Luk. 1. last verse to harden him and make him austere and a second Eliah This admonisheth us to esteeme the society of men as a great blessing of God and not to set our delight on dogs horses hawkes and hounds more then in the company of men as many doe which is an argument that they are degenerate from the nature of men Secondly this discovers the beastly dotage of many Romish Saints and of the Monkes and Anachorites of the Church of Rome who count it an high point of perfection to live in caves and dennes and cottages in the wildernesse remote from all humane society and to converse onely whith beasts yea and to preach unto them as their Saint Francis is by them recorded to have done and have called ravenous Wolves his bretheren God made man a sociable creature to delight in humane society and hath given him a mouth and tongue to speake his minde to others who can with reason hear and understand him Hee who will follow Christ must not looke on his owne things but on the things of others and must impart all his holy meditations to as many as hee can if hee hath any in him Otherwise hee hides his talent and covers his candle under a bushell which favours of Satanicall envy hath no relish of Christian kindnesse and charity I might here observe the conformity of Woman in her nature and frame unto man and the sweet harmony and concord which by the law of nature and creation ought to betweene Man and Woman but I have in part touched it before and shall have more occasion hereafter I proceed to the creation it selfe laid downe in the 21. and 22. Verses wherein I observe First the matter of which the Woman was made to wit a Rib of the Man Verse 21. Secondly the manner Verse 22 In the matter First it is shewed that God caused a deep sleepe to fall upon Adam such as makes a man senselesse of any thing which is done to him so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies This sleepe was not naturall but an extraordinarie sleepe which God made to fall on him a sleepe which came not from any violence done to nature but by the powerfull hand of God making man to sleepe quietly so that hee did not feele what God did to him Secondly it is said that in this deep sleepe God did take one of Adams Ribs and closed up the flesh in stead of it Here divers questions are moved by divers interpreters 1. Whether it was one Rib or a paire of ribs 2. Whether it was one of Adams necessary Ribs one of the twelve which every man hath naturally in his side or whether an extraordinary Rib made in Adam for the purpose 3. Whether Adam was cast into stupidity to take away paine and feare or whether for some other cause Some thinke that if it was a Rib created in Adam above the ordinary number then Adam was made a monster Others say that if it was an ordinary Rib then Adam was afterwards a maymed man and wanted a necessary naturall part But I conceive this to bee the truth First that it was but one Rib or at least one paire of Ribs so the text affirmes Secondly it was not one of Adams necessary Ribs required
blessed his Sons Gen. 49. and Moses blessed Israel Deut. 33. In this place God is said to blesse them that is to apply himselfe to them and as it were bowing downe kindly to give them a blessing But because there are many blessings which God bestowes on men Some are naturall earthly and bodily blessings Some heavenly and spirituall And God blesseth men with bodily blessings two wayes and in a two-fold respect either by giving them gifts and abilities as naturall wisedome and knowledge in their mindes and strength and ability of body to doe some naturall and morall worke or else by assisting them in the exercise of those gifts and abilities and giving good issue and successe unto them as for example making their wisedome and knowledge effectuall and giving good successe to the actions of them and making the strength of their bodies and their appetite and actions of generation successefull to the bringing forth and increase of children Now here wee are not to understand any heavenly or spirituall grace or gifts but onely a naturall bodily even ability and strength of body and of nature for procreation of children and posterity without any defect or infirmity or any failing of their endeavours or frustrating of the action of generation thus much is here meant in these words And this appeares plainely in the next words which shew in particular what this blessing is even the blessing of fruitfulnesse in procreation of children And God said uâ—â—o them Bee fruitfull and multiply which in effect and in true sense and meaning is all one as if Moses had said And God almighty by the eternall Word his Son did give unto them the blessing of fruitfulnesse even mutuall affection for procreation and strength and ability of body to procreate and bring forth the fruite of the body that is children in that image of God in which they themselves were made and that according to their owne will and desire without failing defect or infirmity Here then wee see this blessing was a perfect naturall blessing even the perfect gift of procreation for the multiplication and increase of mankind And thirdly that it was a blessing of great measure and aboundance even fruitfulnesse and ability to multiply mankind to the replenishing of the earth and subduing of it the next words shew And replenish the Earth and subdue it The first words replenish the Earth doe plainely shew that God gave them the blessing of fruitfulnesse and ability to multiply mankind untill the earth were filled with inhabitants of the children of men And the other word subdue it signifies not taking of the Earth into possession by violence and strong hand as the word is used Num. 32. 22. Ios. 18. 1. 2 Sam. 8. 11. where countries are said to bee subdued by force of armes Neither doth it signifie subduing of the Earth by forcing it to bring forth corne herbes and fruit trees by hard labour manuring and tillage For in the creation the Earth was made fruitfull of it selfe and brought forth aboundance of all herbes plants and trees freely without culture or labour of man forcing it and there was no creature to resist mankind and to keepe them out of possession but the whole Earth was free for all men and sufficient to satisfie them with all things needfull But here it signifies mens inhabiting occupying and possessing of the Earth and that in such numbers and multitudes as were then able to eat up the fruite of it if man had stood in innocency and now are able since mans fall to till it and bring it into subjection being cursed and made barren so that no region or country may lye desolate and barren without tillage and habitation of men This is the true sense and meaning of the words From whence wee learne 4. points of Doctrine The first That procreation of children in lawfull marriage is a speciall blessing and gift of God given in the creation for the multiplication and increase of mankind My text here declares it to bee a blessing and other Scriptures confirme the same Psalme 137. the Prophet David proclaimes children to bee an heritage which cometh of the Lord and the fruite of the womb to bee his reward and the Man to bee happy who hath his quiver full of such arrowes which are like arrowes in the hand of the mighty Man And Psalme 128. 3. hee saith that this is a blessing and happinesse of the Man which feareth God and walketh in his wayes that his Wife is as a fruitfull vine by the sides of his house and his children like olive plants round about his table And as Abraham the Father of the faithfull counted it a great defect and want of a speciall and principall outward blessing that hee did goe childlesse and God had given him no seed Gen. 15. so all Gods faithfull servants did pray to God for issue to themselves and did wish it as a great blessing to others whom they loved as wee see in the example of Isaac Gen. 25. 21. who prayed to God for his Wife that shee might bee fruitfull Of Moses Deut. 1. 11. who prayed that Israel might bee multiplied a thousand times more Of the Elders and People of Bethlehem who prayed that God would give issue to Boaz of Ruth and encrease his family like the family of Pharez Ruth 4. 11. Of Hanah the Mother of Samuel 1 Sam. 1. Of Zacharie and Elizabeth Luk 1. And all the godly Matrones the Wives of the Patriarches counted it their reproach among Women to bee barren and a great blessing to have children as wee see in Iacobs wives Gen. 36. 23. and by Hannah's teares 1 Sam. 1. This serves first to teach and admonish all Men and Women to seeke it as a blessing from God and so to esteeme it and to render unto God thanks accordingly as Hannah and Zacharie and the blessed virgins as in their holy songs most evidently appeareth If Men and Women could have grace thus to doe it would bee a speciall meanes to make them respect their children as great blessings and pledges of Gods favour and to make them strive to devote and consecrate their children to God and his worship and to traine them up to bee fit instruments of Gods glory and pledges of their thankfulnesse to God Secondly it serves to discover the grosse errour and heresy of the Manichaeans who held that marriage and procreation of children was a worke of the Divell as also of some Popes of Rome who held marriage which is honourable among all and the bed undefiled as the Apostle affirmeth Heb. 13. 4. to bee a worke of the flesh which makes men unpleasing to God The Lord despiseth not his owne ordinance and marriage is ordained by him for increase of mankind as this Doctrine teacheth and therefore the opinion of these Hereticks and Popes is erroneous and abominable Secondly wee hence learne that as the blessing of fruitfulnesse was
a different substance Secondly that it bee formed and made by that whereof it is the image and according to the paterne of it Where any of these two is wanting there can bee no image at all as for example One egge is like another in nature substance and all naturall properties yet that egge is not the image of the other because the one is not made by the other as the paterne of it so wee may say of an apple or a figge and of many other things but the forme of an egge or apple made in chalke or paste or wax is the image of an egge or apple though not so like it as another egge or apple and farre different in nature and substance because it is formed by it as by a paterne And againe though an egge bee formed in the body and of the naturall substance of a bird and sometimes wormes are bred in the bodies of men and beasts and the egge resembles the bird in whitenesse or in variety of other colours and the wormes seeme like mans flesh in whom they are bred both in colour and substance and in life sense and motion yet they cannot bee called images because they are not like in shape nor outward forme nor in any property but onely in some qualities and small resemblance But the picture or statue made after a man and in many things like him though more like another man then him yet it is his image and not the image and picture of another so the figure of a man appearing in a glasse when hee stands before it though it differs in nature and substance and is but a vanishing shadow yet because in outward shape forme and colour it is very like and is expressed in the glasse by him looking in it therefore is his image And the impression of a stamp or seale made in wax or well tempered clay is the image of that stampe or seale though it bee not perfectly like by reason of some small defects in the wax clay or stamping and the impression of another seale engraven with the same figure or letters may bee in all points more like and yet not the image of it because it was not made after it but by another seale engraven with the same figure Now then that wee may plainely see that man was created and how hee was created in the image of God and made after his likenesse and that hee is a true accidentall image of God his Creatour Wee are to observe and take notice of these two things First that God did frame mans nature even his whole soule and body after himselfe with intent that both his substance and naturall properties and endowments might take their patterne from him his Creatour that is in a word God himselfe was the originall and chiefe patterne by which alone man was made and formed Secondly that though divers other creatures had in divers things more resemblance of God then man had as the heavens in large comprehension of the visible World the Sun in glorious brightnesse beauty and Majesty the highest heaven in glory and immutability And all creatures as they have essence and being and were made good and perfect in their kind have some more some fewer impressions and resemblance of God in his essence and attributes yet none can bee called the image of God among all visible creatures but onely man because though God formed all things after his owne will wisedome and goodnesse yet hee made no visible creature living or without life so farre resembling himselfe in his nature and essentiall properties that it might justly or with good reason bee called his image but onely man As man alone of all creatures under heaven was made in the image of God so man alone doth so plainely resemble God is so stamped with the impression of Gods properties and in his whole nature and frame is made so fit a subject for God to dwell in and to bee conformed to God and wherein God may shew his wisedome power goodnesse liberty of will justice mercy and other attributes that hee onely of all visible creatures can truely bee called the image of God Let us now therefore in the next place come to the things wherein this image of God did consist and in respect of which things man is said to bee created in the image of God and to bee the image of God his creatour First it is a most certaine truth that the image of God in which man was created is nothing else but the conformity of man unto God and man is truly called the image of God in respect of all those things wherein hee doth more then any other visible creatures resemble God in his divine essence and properties Now this conformity of man unto God is twofold primary or secondary Primarie conformity is seated in the Soule of man or in man according to his soule the chiefe part of his substance Secondary conformitie is that which is in man according to his bodie and consists in the body and in things which belong to his body Conformitie of Man to God in his Soule is either in the Nature of substance of his Soule or in the naturall Faculties Properties and Endowments of it First conformity to God in the Substance of his Soule is the similitude which mans Soule hath unto the nature and substance of God in that mans Soule is not a Corporeall substance as all visible Creatures are nor a Materiall body created of any former matter but it is a pure Spirit even a spirituall incorporeall invisible and living substance and so it is called 1 Cor. 2 11. Heb. 12. 23. and both here in my text and 1 Cor 15. 45. a Living Soule which lives and gives life to the body and in these things it is like unto God who in his nature and being is a Spirit or a spirituall substance as our Saviour affirmes Joh. 4. 24. is called the Invisible God Coloss. 1. 15. Tim. 1. 17. and the Living God Psal. 42. 2. Ier. 10. 10. Ioh. 6. 96. and his Eternall power and Godhead are called Invisible things Rom 1. 20. yea as God saith of himselfe Isa 40. 18. So wee may truely say of mans Soule that it cannot truely be likened to any visible thing neither can any bodily substance resemble it Conformity to God in the naturall faculties properties and indowments of his Soule is the likenesse and similitude which man in respect of his reason understanding liberty of will desires and affections all upright and perfect had unto Gods wisedome knowledge goodnesse libertie justice mercy and the like First man in his perfect understanding naturall light wisedome and knowledge did resemble Gods wisedome and knowledge of all things For man in his creation and naturall integritie did rightly know God and himselfe and did perfectly understand all the workes and the nature of all the creatures of God and what was good both
all mankind 2 Chron 16. 9. The eyes of the Lord run to and fro throughout the Earth to shew himselfe strong for them whose Heart is perfect Isa. 41. 22. and 4â— 8 9. The Lord proveth himselfe to bee the onely true God by his provident care over all things and his foresight and prediction of things which afterwards hee bringeth to passe and that Idols are no Gods because they cannot do any such things Matth. 6. 26. Behold the fowles of the Aire they sow not neither doe they reap nor gather into barnes yet your heavenly Father feedeth them Matth. 10. 29 30. Are not two sparrowes sold for a farthing and not one of them shall fall on the ground without your Father But the very haires of your head are all numbred Hebr. 4. 13. All things are naked and opened to his eyes neither is there any creature which is not manifest in his sight 1 Pet. 5. 7. Cast your care upon him for hee careth for you These texts laid together doe aboundantly shew Gods actuall providence and the extent of it to all things created and doe Minister to us every Doctrine which concernes the object parts and kinds of it And besides these Scriptures wee have strong Arguments to prove the actuall providence of God First hee who is the Omnipotent Creatour Lord and Possessor of Heaven and Earth and all things therein infinite in wisedome knowledge goodnesse mercy justice must needs have a provident care to order rule dispose and preserve all things which belong to him Now such a one is God as I have aboundantly proved before in unfolding his attributes hee is infinite in power wisedome knowledge goodnesse and the like the Creatour and supreme Lord of all things The whole World is his and all things therein belong to him Psalme 50. 12. Therefore undoubtedly hee hath a provident care of all and an eye and hand in ordering all things Secondly the workes which God doth and the things which hee brings to passe in the World doe shew his wiâ—e care and providence Hee giveth raine in due season for a blessing to his obedient people he withholdeth it from the wicked for a iust punishment makes their heaven as brasse their Earth as iron he blesseth men in their basket and store in the increase of their cattell and the fruite of their ground and he againe for sin maketh fruitfull lands barren and destroyes their cattell with murraine and with thunderbolts Levit. 26. Deut. 28. Iob 12. 12. Psalm 107. 34. By him Kings are set up to rule and Princes and Iudges to execute iustice and to judge not for themselves but for him Prov. 8. 15. 2 Chron. 19. 6. He breaketh downe and shutteth up and none can resist him hee leadeth counsellors away spoiled and maketh Iudges fooles Hee looseth the band of Kings and poureth contempt upon Princes Hee increaseth he nations and destroyeth them hee enlargeth the nations and straiteneth them Job 12. 14 and all Kingdomes are disposed by him Dan. 2. 37. Thirdly the miracles which God worketh by them who call upon his name and the extraordinary things which come to passe whereof there is no naturall cause nor any cause at all but his owne will and pleasure and provident hand do prove the same The miracles and wonders which hee shewed in Egypt and the wildernesse so often as Moses called and prayed unto him His staying of the Sun for a whole day at Ioshâ—ah's prayer Iosh. 10. His thundering on the Philistines at the prayer of Samuel 1 Sam. 7. 10. His raising of the dead at the prayer of his Prophets and Apostles 1 King 17. 2 King 4. and Act. 9. His giving of heroicall gifts strength and courage beyond all humane reason to some men for the deliverance of his oppressed People as to Samson David and his worthies and divers others All these shew Gods watchfull care over the World and his actuall providence ordering and disposing all things This point thus proved as it serves to discover the impiety profanenesse and desperate blindnesse of Epicures who utterly reiect and deny the whole providence of God and those desperate Atheists such as Caligula Nere and others who scoffed and derided all them who taught and beleeved it and those heathen Philosophers who held that God had no care or respect of things uâ—der heaven but blind fortune ruled here below and all things here are casuall and come by chance So it admonisheth us all men to beware of giving way to such doubts and feares of infirmity which their owne corrupt flesh or Satan by mears thereof doth suggest into their hearts to weaken destroy their faith in Gods Providence Let no man admit such a thought into his heart That God hath forgotten to be gracious and that it is in vaine to serve God there is no profit in walking humbly before him in keeping his ordinance in mens purging their hearts and washing their hands in innocency because they that worke wickednesse and tempt God doe prosper and they who deale trecherously are set up and exalted But above all let us abhorre all presuming conceipts that all things come to passe by blind chance and God doth not see nor regard our wicked thoughts purposes and practises neither will hee call us to account for them For what is this but to deny the Lord to be God It is even the way to pull speedy wrath and vengeance on our owne heads Gods providence being proved that it is I proceed to shew by way of plaine description what it is and wherein it doth consist The summe of which description is this The actuall providence of God is Gods exercise of his wisedome power goodnesse iustice and mercy in ruling ordering and governing the whole World in watching over all his creatures with a carefull eye in doing all good and permitting all evill which are done in the World and in disposing all things good and evill to the manifestation of his glory and the eternall salvation of his elect in Christ according to his owne eternall purpose and the counsell of his will This description consists of two maine and principall parts The first sheweth what Gods actuall providence is in generall in these words Gods exercise of his wisedome power goodnesse iustice and mercy The second sheweth the speciall nature of it and the speciall things wherein it doth consist and whereby it is distinguished from all Gods other outward actions and exercises of his wisedome power and goodnesse This is comprised in the rest of the words First it is Gods exercise of his wisedome power goodnesse mercy and iustice and in this it agreeth with the creation and all other outward actions of God for every such action is either an exercise of his wisedome or of his power or of his goodnesse or of his mercy or of his justice or of all or the most part of them all together And indeed Gods actuall providence beareth sway
to the manifestation of his glory and the eternall salvation of his elect in Christ. The glory of God is two wayes made manifest by his actuall providence First in a more generall way by a more generall providence Secondly by a more speciall way which is called his speciall providence First by the generall thâ— whole World is ruled by an universall motion and all things in the World every one according to the proper nature and naturall disposition and inclination of it For as the Apostle saith Hee giveth to all life and breath and all things and in him wee all live move and have our being Act. 17. 25 28. Hee by his mighty word sustaineth all things Hebr. 1. 3. His name is excellent in all the World in which he sheweth his glory Psalme 8. 1. The Heavens declare his glory and the firmament sheweth his handy-worke day unto day uttereth speech and night unto night sheweth knowledge and that by the Suns going round about the World and discovering by his light all things from one end of Heaven and Earth to another Psalme 19. 1 2. This generall providence appeares First by his consecration of things Secondly by his destruction of so many as hee in his just will and judgement thinks fit Thirdly by his governing of all things according to his eternall counsell and just will First hee doth universally conserve and uphold all things in the World by the light motion and influence which hee hath given to the heavens in the creation which are continually turned about by his counsels that they may doe whatsoever hee commandeth them upon the face of the World in the Earth Iob 37. 12. Hee maketh his Sun to shine on the evill and on the good and sendeth raine on the iust and uniust Matth. 5. 45. Hee giveth food to all flesh Psalme 136. 27. Hâ—â— giveth meat to the beasts and feedeth the young ravens which crie Psalme 147. 9. He provideth for the fowles of the aire their food though they neither sow nor reape and cloatheth the grasse of the field Matth. 6. 26 30. This conservation is first by succession For when any creatures passe away hee maketh others of their race and kind to succeed by a continuall generation and propagation as it were by a continued creation The forming and fashioning of men in the wombe is ascribed to him Iob 10. 8. 9 10. and 31. 15. and Psalme 139. 13. So that as men and other living creatures dye their off spring and progeny succeed in their place and by this meanes he doth renue the face of the Earth Psalme 104. 30. and not onely one generation of living creatures passeth away and another commeth in the place so that the earth is alwayes replenished but day and night succeed continually by the going and returning of the Sun and the winde whorleth about continually going and returning according to his circuits The waters doe all run into the Sea and yet the Rivers are supplied by springs which come from the Sea by secret passages under the Earth as the wise-Man sheweth Eccles. 1. 4 5 6 7. Secondly hee preserveth all things universally by changing mutable things from an evill to a good and from a lesse good to a better condition Hee girdeth the weake with strength Job 12. 18. 1 Sam 2. 4. Hee maketh the barren wombe fruitfull Psalme 113. 9. Hee turneth the wildernesse into standing pooles of water and dry ground into water springs and maketh the barren desert a fruitfull field Psalme 107. 35. Isa. 41. 18. and 51. 3. Hee raiseth the needy out of the dust and lifteth up the beggar from the dunghill 1 Sam. 2. 8. and Psalme 113. 7. And because the universality of creatures cannot bee preserved without Gods carefull keeping and preserving every particular therefore God hath an eye to every singular thing and his provident hand is reached forth to every one of them in so much that our haires are numbred and not one small sparrow can fall on the ground without him Matth. 10. 29 30. Hee cloathed the grasse of the field even every Lillie Matth. 6. 30. Hee reckons up our teares Psalme 56. 9. and is with every one in his going out and comming in in his downe sitting and uprising Psalme 139. 1. 2. Isa. 27. 28. Secondly his generall providence appeareth and is exercised in the destruction which hee himselfe according to his just will bringeth upon the whole Earth or upon whole Nations and Cities or upon some notable persons The destruction of the whole World in the dayes of Noah came by his hand and providence for hee said Behold I will bring a flood of waters and will destroy all flesh Gen. 6. 13. and hee foretold his purpose so to doe an hundred yeares before And the destruction of Sodome and Gomorrha was by fire which hee rained upon them Gen. 19. Hee smotte Egypt with plagues and destroyed the first borne and also Pharaoh and his host Exod. 12. and 14. Psalme 135. 10. And the Canaâ—nites by Joshua and Israel Josh. 10. and 11. and Senacheribs host 2 King 19. And the murmuring Israelites together with Corah Dathan and Abiram Num. 16. Vzzah 2. Sam. 6. 6. Herod Act. 12. and many others By this destroying and abolishing of men and other creatures and by his consuming and wasting of them by smitting the earth with barrennesse and sending pestilence and warre hee makes men know that hee is Jehovah the righteous Iudge and the Nations to see and feele that they are but mortall men as the Psalmist testifieth Psalme 9 21. and 46. 11. Thirdly this generall providence is seene in his government of all things according to his owne just will and good pleasure Hee doth after a generall manner rule inferiour things by the light and influence of the Heavens and of the Sun Moone and Starres By the Sun hee rules the day and by the Moone and Starres hee governes the night Psalme 136. 8. 9. And as his eyes are upon all things and upon all the wayes and workes of men so hee fashioneth their hearts Psalme 33. 15. Hee keepeth the waters of the Sea within their bounds beyond which they doe not passe Psalme 104. 9. Hee hath a set time and season for every thing and for every purpose under Heaven Eccles. 3. 1. And this government hee exerciseth by motion and direction of motions and by cohibition First by motion for hee moveth all things not onely the mindes wils of men by turning their hearts at his pleasure Ier. 12. 24. Act. 17. 28. Psalme 105. 25. and Prov. 21. 1. but also things without life by a naturall inclination which hee giveth to every thing in his kind as the Psalmist sheweth in the Sun Moone and Starres the windes and the waters Psalme 104. 19. 25. And as hee moveth every creature so hee directeth all their motions as appeares Psalme 37. 23. Prov. 20. 24. Ier. 10. 23. In so much that what men