the tongue who will finde fault in this or that which God hath made this commeth to passe when men will seem to see more than God himself did see When that God did trie every work of his here seven times in this chapter as for the words of the Lord they are pure as silver tryed in a furnace of earth fined seven fold Psal. 12. 6. So are his works also and this is a bridle to our licentiousness to suspend our judgment and not to finde fault with Gods works God hath said they were very good habent ergo bonitatem etsi nobis ignotam Divers things are good in their place divers in their time Fire in the cold of Winter is good in the heat of Summer it is not so good Water in the Summer is good It is Gods curse and a great grief to eat in darknesse Preach 5. 17. In time things be good all things have their time Preach 3. In a word let every one say thus with himself God hath seen this or that good I silly man cannot see it otherwise Omnia sunt munda mundis sicomnia bona bonis all things are clean to the clean and all things good to the good God createth good things he ordereth evil things the thing is not ill but the ill applying is evil not the power There is potest as ad infestandum if it be applyed to the Malefactor it is even bonum justitiae Sic non est dedecus culpae sine dedecore vindictae God saith It shall be well with the just for they shall eat the fruit of their works but woe be to the wicked for it shall be evill with them Esay 3. The punishing the wicked and rewarding the just is good for we know that all things work to the best unto them that love God Rom. 8. 28. If any thing be amisse the evill is in man not in God God hath made us good but by Adams transgression and our daily sinne we are evill It is our iniquities that hath separated between us and our God it is our sinnes that have hid his face from us Esay 59. 2. and Jer. 5. 25. Say not then this is ill or that is ill but say I am ill and I am wicked God who made all things could best see that every thing was very good but either by ignorance or by ill desert we are dymme sighted 3. Lastly For imitation we must see as God did that we may see our works good Bonitas bonitatum omnia bonitas was the state of the first creation By sinne it was that Salomon saith the beginning of the Preacher that vanitas vanitatum omnia vanitas and therefore let us be warie Gods deeds were visible they were not good words only but good gifts let not us say only ecce dixi but let our acts be good to the needy with ecce dedi let us imitate God in that his goodnesse There are two good things come from man the one in 2 Pet. 1. 9. Knowledge temperance love c. The other in the 4. to the Philippians 14. to communicate to the afflicted benefacite communicate is the summe of all So the evening and the morning were the sixth day In the former dayes there was creation of nothing a disposition and ordering of things created and an adorning of things ordered Here is an accomplishment of all his works God before man was observed the dayes and the number but here he delivereth unto man the Kalender of times which we have received and shall be received to the worlds end The evening goeth before the morning rest is in the evening labor in the morning to the which man is ordained After this his last work cometh the seventh day the day of rest God he resteth not in the waters nor in the Earth he resteth not in the Heavens but to conclude with the excellent saying of St. Austin Requiescit Deus in homine ut homo in Deo requiescat God took his rest in man that man might take his rest for ever with God Which God of his mercy grant us all to whom be all honor glorie and praise world without end Amen AMEN LECTURES PREACHED UPON the second Chapter OF GENESIS LECTURES Preached in Saint PAULS Church LONDON Itaque perfecti sunt Coeli Terra omnisque exercitus illorum Gen. 2. 1. April 22. 1591. IN the course of the former Chapter ever we have seen the closing up of every dayes work to have this usuall and ordinary return dixit Deus Now the seventh day being come we are not to look for the old usuall dixit but for a new course of speaking and manner of dealing for as God finished and perfected his Law in ten words when he spake in Sinay So here in ten words he perfectly finished the whole work of Creation and therefore now need no more to command any thing else to be made because Heaven and Earth and all the fullnesse of them are thus perfectly done and finished If there be any thing in all the world either they are here spoken of or else are in lumbis terrae Creatoris in the loyns of the efficient or in the womb of the World For within the six dayes all things were made so that we may say with the wise man Preach 1. 9. What is now or shall be hereafter but that which hath been made or done before hand therefore there is now no new thing under the Sunne As that first Chapter was for the world so this Chapter some call Mans Chapter for it is but the remainder of the former Chapter and is accompted as only a glosse or Commentary of the Creation of man set down in the 27. verse of the first Chapter The former Chapter doth describe the great world in general but this speaketh especially of the lesser World viz. Man This Chapter doth consist of three parts 1. The first is the Complement of the Creation with the description of the Sabbath or rest or seventh day in the first three verses 2. The second containeth a brief summe and abridgement of the Creation of the great World from the 4. to the 7. verse 3. The third part is a repetition of the Creation of the little World or the continuation of the history of man from the 7. to the end Touching the first as it is contained in three verses so in it there are three parts or members to be marked 1. In the first The Holy Ghost standeth upon the perfection of Gods works 2. In the second he sheweth That having perfectly finished all he gave himself to rest 3. In the third That he instituted that day and sanctified it to be a sabboth for ever to be used observed and kept Which three parts doe depend one upon another for God having perfected all he rested and in that rest he blessed the seventh day and instituteth the Sabboth these are the three branches of the
too But God doth all things not only with faculty but with the greatest facility that may be for nothing is hard to him or beyond the compasse of his power therefore we cut off all wearinesse from God and say That his resting was only a ceasing or leaving off to make any more new things for his rest is only negatio operis non affirmatio laboris Object The other question is Doth God then cease and rest from all manner of work hath he ever since done nothing more Resp. That is impossible for seeing he is Actum primum therefore he cannot be idle and rest from all things as we may imagine as he bath quietem activam so hath he motum stabilem a quiet motion without any labor and this we may learn out of Moses words for he saith not simply that then God rested but he rested from his works and not absolutely from every work but only from the works which he had created that is A novis condendis sed non a veteribus conservandis from creating any more things from the works of creation he rested a novis condendis sed non a veteribus conservandis for this was the Sabbath dayes work which then he began So saith Christ pater meus adhuc operatur ego operor John 5. 17. That is both in the propagation and bringing forth the things which he made also in preserving of them We say in the Schools that there is a double cause of things the one is causa sieri the other is causa esse The first is the cause of making As a Carpenter having made a house perfect forsaketh it and careth no more for it till it fall down or as the fire is of heat or as the clock keeper is of the going of the clock who when he hath set it to his minde leaveth it untill the plumets fall down causa esse is as the candle is of light which being taken away the light is gone So is God the cause of our life being as a candle whose being is of light And in that respect David saith Lift up the light of thy countenance as if God were our candle who being taken away our life and light is clean put out and become darknesse Psal. 104. 29. If he take away his breath from us we dye We say then that he rested not from preserving and governing though he did rest from making Hermes by the light of reason could say That it were very absurd to think that God should leave and neglect the things he had made and God imputeth it as a fault to the Ostrich Job 39. 18 19 to leave her eggs without care and regard in the sands therefore God himself will be free of that blame and blemish which he condemneth in others As we say of the Father so we say of the Sonne which is the word of God Psal. 33. 9. He commanded and they were made there is creation He said the word and they stood fast which is the second work of preservation and guiding Also Psal. 148. 5 6. He first made them with his word which is the first work of creation long sithence ended and he gave them a Law which they should not break which is the other work of establishing and governing things made So Coll. 1. 17. Paul speaking of Christ saith By him all things have their being or existence and Heb. 1. 3. By him all things have their supportance and are held up He resteth not also from the ruling and governing of the World A Sparrow is one of the basest and meanest Birds Matth. 10. 29 30. Yet their motion is directed by his providence and will yea the hairs of our head are numbred and none of them fall without his providence how much more then is he provident in disposing and governing mans motions He hath a stroke in all that we doe Prov. 16. 1. The answer of our tongue is guided by God and in the 9. verse the direction of our wayes and the end and issue of their purposes and thoughts yea he ordereth and governeth our hands and feet Psal. 33. 10. Psal. 56. 13. He I say fashioneth all our thoughts and knoweth them long before so that we have no power in our heart to think in the tongue to speak or hand to doe ought but as we are directed by God yea for things most casuall as Lots and Chances which are attributed to fortune Prov. 16. 33. Even that is ruled by the Lord God Act. 1. 26. The Lot of Matthias and Joseph called Barsabas is cast into the Lap but the Lord doth dispose it and causeth it to fall unto Matthias That also which we call Chance-medley as when many men walking in the street one of them is killed with a stone falling on him of such a chance God saith Ego Dominus extuli illum hominem Exod. 21. 13. So that God hath his stroke even in ordering such things If this be so then let us not say as they did Job 22. 13. Tush God walketh above and regardeth not the things on earth or with them God seeth us not For he both seeth governeth and preserveth all on earth For though the Lord be in heaven yet he humbleth himself to look down and behold the sonnes of men and considereth that there is none of them good Psal. 14. 2. And God hath not only Librum rerum creatarum Psal. 139. 16. But he hath a register verborum factorum of words and deeds also Mal. 3 16. And that we may know not our being only but our preserving and guiding is of the Lord and his work he will at the last bring all these things to Judgment Preach 12. 14. As for Gods rest after That he had made all things for himself Prov. 16. 4. Then did he introire in regnum suum Heb. 4. 10. So that he went out of his rest for our sakes and having made all for us he is said not to rest in his work nor after his work but from his work for he had no need of these things for he had most perfect rest in his own glory which he had before the World was made John 17. 5. into that rest then he now returned Secondly we see that in Gods rest his works goe before it for the word is not quievit but requievit which sheweth that if we be first imployed about the works of God and then rest it may well be called Gods rest but that rest which is without work is Issachars rest Gen. 49. 15. that is idlenesse and such as give themselves to that are called Cretians idle and slow bellies as St. Paul calleth them and those shall never enter into Gods rest for it is pigra vocatio and not a return to rest If God had his work six dayes before he rested in creation and if Adam had his work in the state of innocency then it is much more meet now That man should goe forth to
his labor untill the evening Psal. 104. 23. They which are not in labore hominum Psal. 73. But lye on their beds imagining mischief Pro. 26. 14. They shall not rest in the Lord because God made them for good works to walk in them Ephes. 2. vers 10. There are a number of superfluous Creatures as one calleth the idle ones of whom if we should demand What is thy calling or work They cannot say we are exercised in the works of men neither doe they work in the will of God therefore if they doe any thing they busie themselves in meddling about other mens matters It is strange to see how busie we are in taking in hand evill things and how earnest we are in doing them and how constant in not giving them over or ceasing from such works Gen. 11. 6. Judas can watch all night to work his treason but Peter and the rest could not watch one hour to pray with Christ Mark 14. 37. c. Non habemus tantum perseverantiae in bono quantum constantiae in malo Husbandmen in their works for earthly things are earnest they follow his counsell Preach 11. 6. Not to cease sowing from the morning untill the evening but will make an end but in the works of God we cannot follow his counsell 9. 9. to doe all that thou takest in hand with all thy power and strength quicquid agis instanter age saith one after the example of Abrahams servant who would not eat nor rest untill he had done his Masters work Gen. 24. 33. And as David who vowed That he would not suffer his eyes to slumber nor his eye-lids to take any rest untill he had found out a place for Gods Arke Psal. 132. 2 3. c. The proportion between work and rest Now we are come to the last point which is the proportion between work and rest which is as great odds as six to one for he wrought six dayes and rested the seventh This then if we apply will sit somewhat neer us for though happyly we doe some work at some times and perhaps doe perfect it at last Yet this is the manner of the world when they are weary of idlenesse or can doe no other worldly thing then it cometh into their mindes to say operemur opera Dei and when we take it in hand we work not six dayes as God did and rest one but we rest six daves and labor one we should use rest as a sauce and labor as our meat Job 4. 34. And we know there is great odds and difference between the dishes in which they are served but it is our fashion to use labor as a sauce to get us a stomack to rest But we must not be as Jobs Sonnes and Daughters Job 1. 4. that is to spend whole dayes yea many dayes in delights and jollity and few hours in the works of our vocation for this is not to rest after Gods example The last use which we are to make of this is that which the Apostle gathereth out of the Heb. 4. 10. As God did rest from his works so let us from ours we must esteem our righteousnesses and best works as filthy rags Esay 64. 6. Yea as very dung Phil. 3. 8. And say as Job did Job 9. 28. Verebar opera mea thus we must rest from our own works because there is no safety or quietnesse in them but leave our own righteousnesse that we may rest in Christ and in the works he hath wrought for us And great reason it is that we should only and wholly rest in him Act. 17. 28. Quoniam in ipso movemur therefore requiescamus in illo if he be Lord of hoasts that is of all works then let him be to us the Lord of Sabbath also both are noted in this preposition in for seeing our work and labor in this life is in Deum 1 Cor. 15. 10. Therefore let our rest for the life to come be in Deo which St. Paul seemeth to joyn together Rom. 11. 10. We are of him that is for creation we are by him that is for preservation and we are in him that is our end and finall rest in him To whom be all honor praise power and dominion for ever Amen Et benedixit Deus diei septimo sanctificavit iplum quum in eo quievisset ab omni opere suo quod creaverat Deus faciendo Gen. 2. 3. vers Aprill 27. 1591. WE are now come to the period or full point of the work of Creation This third verse containing in it the dedication or sanctifying of that most wonderfull and beautifull work of the whole World and all things therein contained For as in the Law both House and Temples untill they were dedicated and hallowed were counted prophane and unclean and not to be used of Gods people though they were fully made as we may see for Temples 2 Chron. 7. 1. and for houses Deut. 50. 5. So we are to conceive of the frame of heaven and of earth and all the hoasts of them for both they and the governor Man were an unhallowed work untill God blessed it for though God blessed and sanctified the Sabbath yet benedictio Sabati tranfit super observantes Sabati As the Fathers say by which means the blessing came to man Wherefore as we have said his rest was active So now we shall see it in the last greatest and chiefest works of all for now in his rest he blessed and sanctified the Sabbath day As Man was the end of all so the end of man is holinesse which is nothing else but the Image of God before spoken of wherefore this is the performance of that word of God Gen. 1. 27. Let us make man in our Image that is let us make him a holy and a happy one for man by Gods blessed work coming to holinesse in this life shall thereby aspire to eternall happynesse in the life to come 2 Pet. 1. 〈◊〉 11. There are two parts of this verse the first containeth the blessing and sanctifying of the Sabbath the second containeth the reason why he did so namely Because in it he rested from the work that he had made which reason because it was before rehearsed in the second verse let us first see the dependance of it God doth not rather extoll the seventh day than the other six dayes as if he did more favor and like idlenesse then labor and work for this is truly affirmed both of God and godly men of the Sabbath which that heathen man said of himself Nunquam minus otiosus quam cum otiosus fui for as one saith Circumcisio cordis durior labore corporis wherefore by this God only 〈◊〉 requiem sanctam and not idle passage over the time Object But why did God passe over the six dayes and appropriate this speciall exaltation to the seventh day only Resp. Surely it was to teach us to passe by all the creatures which God had made
the flesh to make us carelesse of our duty on the Sabbath day for we must so doe all things as abigail said to David 1 Sam. 25. 31. ut postea non sit singultus cordis That there may be in us no scruple of conscience nor sobbing of the heart for the breach of the Sabbath Time Now for the time of the rest The Counsell at Orleance Decreed that the Sabbath should begin a vespere and some were so scrupulous in numbers of time that because they would be sure to begin it time enough began it an hour before Sunset the Eve before But we must not tye our dutyes so to times and places for Ireneus in his fourth Book saith that they kept diem unam integram and that their duty of serving God had perseverantiam diei Eusebius lib. 3. cap. 8. saith that the Church then kept it ab ortu solis ad occasum not two or three hours which we scarce can endure to doe Thus we see the manner and time of this rest Now for the speciall duties in this rest which is the chiefe end The first Counsell of Paris setteth down sanctification in these two points in imprimendo exprimendo exercitia pietatis The means to imprint holynesse in Adam being yet in Paradise is called contemplatio hymnus Meditatio gratiaâ—…ctio legere aeudire verbum Dei The Jews doe think that the 92. Psalm was made in Paradise by Adam as the title sheweth it for it is a Psalm of the Sabbath and it calleth men to the meditation of Gods works of Creation and preservation and then a praise of thanksgiving for it Oratio besides meditation of Gods works the reading and hearing of Gods word is an exercise of godlynesse to be used on the Sabbath day and so likewise prayer is an excellent exercise Act. 16. 25. Communitas Sacramentorum Likewise the receiving of the Sacraments Baptism and the Eucharist or breaking of Bread a notable sanctitying of the Sabbath So that by these four means sanctification is impâ—…ed in us on this day in respect of the preacher But there are other duties to be performed in respect of the hearers to imprint and fortifie godlynesse more deeply in them 1. The one is ruminating and calling to minde again by serious meditation that which we have heard for we must not only goe to hear what God will say to us concerning our good Psal. 85. 8. but also meditate what the Lord hath said unto us 2. The other is conferrence after hearing to reason and talk and commune of that we have heard for by that means the disciples came to the certain knowledge of that which they doubted of before Luke 24. for Christ will come and become a teacher within to such Thus much of imprinting Now a word of expressing sanctification as the Psalm of the Sabbath 92 beginneth with meditation so the end is to tell men that they must be like good trees to bring forth good fruit for having holynesse in us we must bring forth fruit in holynesse Rom. 6. 22. It should seem John 13. 29. that it was Christs usuall manner on the Sabbath day to give somewhat to the poor and I would men were perswaded in their mindes that the observation of of the Sabbath consisted as well in ostendendo as imprimendo sanctitatem for by this means the poor should have somewhat towards their relief So would the 2 Benefacitote of St. Peter 2 Epist. 1. 19. and St. Paul Phil. 4. 18. agree well in commending or hallowing this day For by these two means we shall come to be inheritors of both blessings Blessed is the man whose delight is in the Law c. And blessed is he which considereth the poor and needy Psal. 41. 1. For if we thus honour God in this Sabbath here it will come to passe that God will requite it with this rebound honorificantes me 〈◊〉 1 Sam. 15. which we may be sure of when Gods institution and our observation doe concurre and agree together that is when we shall apply and spend the day and rest to that holy end and in those holy exercises to which God hath ordained it and which God requireth at our hands Istae sunt generationes coeli terrae quando creata sunt quâ die Jehova Deus fecit terram coelum Et omnem stirpem agri qui nondum fuisset futurus in terra omnemque herbam agri quae nondum fuisset oritura quum non demisisset Jehova Deus pluviam super terram nullus homo fuisset ad colendum terram Gen. 1. 4 5. verses May 4. 1591. THESE verses as I told you in the beginning of this Chapter doe contain in them the generall conclusion rehearsall or recapitulation of the discourse of the six dayes work specified before For after Moses had told us that the Camp and the Capitall were finished that is the place of labor and rest and that the Armies of Heaven and Earth were ranged in their proper places and man the Lieutenant of God had his charge injoyed to rule the hoasts of the earth and to sanctifie the Sabbath what now should he say more But shut up all in a short sum or conclusion which may best serve for a transition to the rest that followeth In this fourth verse we first see the three generall terms used in the former Chapter Barah 1. created Gnasha 1. made and Cagash 1 brought forth that is creavit fecit generavit the last whereof is the wheel of generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. James calleth it 3. 6. by whose continuall course all things continued till now The first is creavit that is God alone doth create and produce a thing of nothing The second fecit The third genuit that is God and the kind doth bring forth and this is the course of nature in generation Which three words doe proclaim that which Moses and the Prophets could never as they thought sufficiently speak of The first is against and refelleth the error of the heathen Pagans which held that the world was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not begotten but without be-beginning But in principio creavit she weth that God was the father that begat this world and that it had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a birth day wherein it began to be The true meaning of which is that this world which now we see so old and as it were doting for age and with increasing is now almost spent and yet the time hath been when it was but a young world in his infancy and youth it may seem that it was but a young world Exod. 18. For then men were so simple and Childe like that they would be content quietly to be under government but now the world is grown wiser and every one thinketh it a childish thing to be governed by others thinking themselves old enough to rule others it was but a young world when Kings
audierunt compuncti sunt corde dixerunt ad Petrum ac reliquos Apostolos Quid faciemus viri fratres Petrus autem ait ad eos Resipiscite Act. 2. 37. Now when they heard this they were pricked in their heart and said unto Peter and to the rest of the Apostles Men and bretheren what shall we doe Then Peter said unto them Repent p. 601 Tum alter ad alterum dixerunt Nonne cor nostrum ardebat in nobis dum loqueretur nobis in via dum adaperiret nobis Scripturas Luc. 24. 32. And they said one to another Did not our heart burn within us while hee talked with us by the way and while he opened to us the Scriptures p. 607 Etenim per unum Spiritum nos omnes in unum corpus baptizati sumus Judaei Graeci servi liberi omnes potati sumus in unum Spiritum 1 Cor. 12. 13. For by one Spirit are wee all baptized into one body whether we be Jewes or Gentiles whether we be bond or free and have been all made to drink into one Spirit p. 614 Ex eo quòd maxima illa nobis ac pretiosa promissa donavit ut per haec esficeremini divinae consortes naturae elapsi ex corruptione quae est in mundo per cupiditatem 2 Pet. 1. 4. Whereby are given to us exceeding great and pretious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust p. 620 Ad hoc ipsum verò vos omni praeterea collato studio adjicite fidei vestrae virtutem 2 Pet. 1. 5. And besides this giving all diligence adde to your faith virtue p. 624 Adjicite fidei vestrae virtutem virtuti verò notitiam Adde to your faith virtue and to virtue knowledge p. 628 〈◊〉 verò continentiam contincntiae verò tolerantiam 2 Pet. 1. 6. And to knowledge temperance and to temperance patience p. 631 Tolerantiae pietatem pietati verò fraternum amorem fraterno verò amori charitatem 2 Pet. 1. 7. And to patience godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse charity p. 635 〈◊〉 vos O viatores omnes intuemini videte an sit dolor par dolori meo qui factus est 〈◊〉 quam afficit Jehova moerore die aestus irae suae Lam. 1. 12. Is it nothing to you all yee that passe by behold and see if there be any sorrow like unto my sorrow which is done unto me where with the Lord hath afflicted me in the day of his fierce anger p. 639 Nam eratis velut oves errantes Sed 〈◊〉 con vertistis 〈◊〉 ad Pastorem Curatorem animarum vestrarum 1 Pet. 2. 25. For yee were as sheep going astray but are now returned unto the Shepheard and Bishop of your souls p. 644 Paulisper non conspicietis me rursum paulisper videbit is me quia ego vado ad Patrem John 16 16 A little while and ye shall not see mee and again a little while and ye shall see me because I goe to the Father p. 648 Adeo provocantes Deum ad indignationem fact is suis ut irrumperet in eos plaga donec consistente Pinchaso judicium exercente coercita esset plaga illa Psal. 106. 29,30 Thus they provoked him to anger with their inventions and the plague brake in upon them Then stood up Phinehas and executed judgment and so the Plague was stayed p. 652 LECTURES PREACHED UPON the first Chapter OF GENESIS LECTURES Preached at Saint PAULES LONDON In Principio Deus creavit Coelum Terram c. Gen. 1. 1. WEE have heard of the undoubted credit and unquestionable Authority of Moses the writer Now touching his hand-writing hee hath left five Bookes as five fingers of his hand to point at the knowledg of God and heavenly things that so hee might shew them unto us In all which Bookes wee may observe two principall parts of his intent and purpose The one was to deliver to Gods Church the Law and Word of God The other is to write the History of Gods Works First hee sets downe the Creation of the Wold and all flesh that after hee might shew the Lawe which was given to all flesh in the World This Historie of the worlds Creation aptly divideth it self into two parts The first concerneth the old World 2 Pet. 2.5 which was in Paradise The other that World which hath been since and shall be to the end thereof Touching the old World hee considereth it in its perfection integrity and happinesse in these first two Chapters and in its defection decay and misery in the third Chapter For the perfection of it wee are led to consider the Creation of the World in the beginning of this Chapter and the Creation or making of Man and investing him in Paradise to bee the Lord and Governor of all the World and the things therein The sum of these verses is the narration of the manner of the rearing up of the frame of all things wee see in heaven and earth which is a matter of so high huge and infinite consideration that wee should quickly confound and lose our selves in it if God had not given us this thred of direction in our hands to bring us out of this intricate maze which else would astonish us This Creation is divided into six dayes works in which is shewed the six joynts as it were of the frame of the whole World In which six dayes the proceeding of God in this worke consisteth in these three points First the creating of all Creatures of and after an indigest rude and imperfect matter and manner For the first day was made a rude masse or heape which after was the Earth Secondly a bottomlesse huge gulfe which was the Waters Thirdly over both was a foggie obscure myst of darknesse which was the Firmament After that in the second place is set downe the distinction which is in three sorts First Of Light from darknesse Secondly Of the nether Waters from the upper Waters viz. of the Seas and Clouds Thirdly Of the Waters from the Earth After the distinction and dividing of this ensueth in the third place Gods worke in beautifying and adorning them after this order which wee now see First the Heaven with Starres Secondly the Ayre with Fowls Thirdly the Earth with Beasts Herbs and Plants of all sorts Fourthly the Sea and Waters with Fishes And having thus finished this great frame of all the World and beautified the same as wee see Then he framed and made Man the little world after his Image and placed him therein as his Pallace to enjoy and possesse Touching the first part of the Creation it is set downe in the first verse in which are foure workes of great weight and importance 1. The first In principio Second Deus Third creavit Fourth Coelum Terram
given us but one day of the seven to work in for our own commodity it had been more than he had owed us it had not been given of duty but of his largesse and liberality But now seeing he hath not given us one or two or every other day for our businesse but the whole six and reserved but one of the seven for himself to be served in this is so equall that none can complain or think to be hardly dealt withall If any man shall now be so sacrilegious having six dayes given him freely as to take from him that hath but one reserved to himself it is intollerable injury and not to be excused and as David saith 2 Samuell 12. 5. he may well be called the Child of death The fourth and last point is taxatio diei As the World had the knowledge of the former three points so this point standeth upon very good and sufficient reason for seeing that the day is or deined in remembrance of this work and benefit of Creation for that is the end why the Turks and Jews did celebrate holy-holy-dayes in them to remember some notable work and benefit therefore it is reason that God should make choise of such a day in which the benefit might be best remembred And of all the dayes in the week we shall see the seventh day to be the fittest to retain and keep in memory the commendation of this benefit and work of Creation When God had performed this great work of Creation he took order also because it was the greatest benefit which as yet the World had or knew of that the seventh day should be alwaies had in remembrance because he had fully perfected all the work in it and the very same reason which made the Jews Sabath on the seventh day doth now also move Christians to keep it on the first day in the week for it is Gods will that the lesser benefit should surcease and give place to the greater Jer. 23. 7. and that the benefit of Creation as the lesser should yeeld and give place to the work of Redemption which is the greater benefit When Christ cometh we shall not then extoll and magnifie the deliverance out of Egypt but that shall cease and not be counted the greatest benefit But we shall talk of Christs work and deliverance from Hell and Satan So the day of Creation must give place to the day of Redemption Wherefore the Apostles after Christs Ascention changed the seventh day unto the first day of the week which we shall see is most fit to keep in memory this greatest work and benefit of Redemption as Athanasius and Ambrose doe hold and prove Because if B were the Dominical letter when Christ was borne his Nativity was on the first day of the week his Resurrection Apparition of the Holy-Ghost and Ascention was also on the first day in the week And also the first day is most fit to retain in minde the restauration of the World So it is not unmeet to remember the Creation which was begun the first day And besides all this it may serve as the fittest time to cause us to remember the benefit of glorification for seeing our Inheritance is in light Coll. 1. 12. And God made light the first day to come out of darknesse 2 Cor. 4. 6. Gen. 1. 3. therefore it is most fit to put us in minde of that also We will beginne the next time where we now leave And you remember the last time according to the division we then made we spake somewhat of the institution and observation or use of the Sabath The former being implyed in the word blessing the other in the word sanctifying Touching which we say with the ancient Fathers that quodlibet officium Dei est beneficium nostrum Therefore Adam having received so many benefits of God was bound by necessarie duty to performe some service to God for them which every day in part he should have done as duty required But some one day he ought wholly to apply all the powers of his minde and all the parts and members of his body about it alone Wherefore we have shewed 1. first That there must be some one day or time set a part to the solemne intending of the work and worship of God 2. Secondly That it ought to be some certain day 3. Thirdly That God measuring out his vectigal temporis the tribute of time due to him did assigne it to be once in seven dayes which revolution of seven hath a special use both in things natural and in things spiritual for in Religion as in seven dayes is the Sabath so in the feast of the seventh moneth is the feast of the Tabernacle or the feast of weeks 4. The last point is a positive day and time namely the seventh day which God chose as most fit for his work Touching which the Jews themselves did not so much stand in the strict limitation of the set day For they held That if a man by sleep or 〈◊〉 knew nor certainly which was the seventh day it was not a matter absolutely necessary so that he kept one day of the seven To this end therefore of worshipping God he would have us make a truce with the World And as Augustine saith we must have a vacation from the works of our Vocation And as Christ would have us Luke 10. 42. we must lay aside Martha's part that not being troubled with many things we might attend to Mary's part The better for separating our selves from worldly things and dedicating our selves to heavenly things is the ground of this institution Sabatum Ptradisi and this is the end and observation of the Sabath of Paradise Sinai But the Sabath of Sinai had three other accessory ends added to this 1. The first is Politicall set down Exod. 23. 12. 2. The second is Theicall or Ceremoniall which Ceremonies are excellently well divided thus 1. Some closures or fences Some were appointed as closures or fences to inclose and defend or aid the Law Ceremonies of Sinay as the sixth Precept had this Ceremonie for his fence That men should eat no blood to signifie 〈◊〉 them how greatly they should abhor murder 2. Rudiments to the Gospell The other Types or Ceremonies were rudiments and instructions leading us darkly as by Riddles and 〈◊〉 to some necessary points of the Gospel So the Ceremonie of the Saboth taught us a double Lesson and Document the one of a benefit already past and exhibited as of the Creation done on the seventh day The other of a benefit to be exhibited hereafter and perfected also on the seventh day that is the work of Redemption and Regeneration So now the promised Saviour being come that Ceremony of the set seventh day 〈◊〉 and the first day in the week is in its stead There was also another Ceremonie Heb. 4. 9. and that taught us to rest from finne in this life and
also it was a type of the eternall rest in the life to come Revel 14. 13. The third end was peculiar to the Jews for that special work and benefit of their deliverance out of Egypt Deut. 5. 15. wherefore the Jews say that they have a double right and interest in the Sabath 1. First Because they are filii Adami 2. Secondly Because they are tanquam filii Abrahami Our Saviour Christ teacheth us 〈◊〉 19. 8. so to esteeme of things as they were in the primitive state in their first institution a principio non fuit sic Wherefore when we say there was a Ceremonie in this Law and a Riddle it must be understood that it was not so from the beginning in Paradise but was after added as accessory to it and the reason inevitable to prove it is set down Coll. 2. 17. where Christ is said to be the body and substance of all shadows and Ceremonies Wherefore seeing there could be no shadow where was no body we conclude that at this institution there could be no Ceremonie for where and when no sinne and losse is there needed then no Saviour But there was no sinne nor losse to man untill after this Sabath was instituted as appeareth in the next Chapter wherefore now it hath no such ceremonial end for the only chief end now was to Adam because he having but a finite soul could not attend two things at once but diviso corde wherefore that he might attend this toto corde this was ordained And this was the principall end which was before the Ceremony and remaineth still to us after the Ceremonie Touching the other Ceremonie which was a fence to the Law it is set down Exod. 35. 2. which also was accessory for only we reckon that to be Ceremonial in the fourth Commandement which afterwards was added to the first end and was ended in Christ and thus we stop the mouths of Papists which say Seeing the fourth Precept is ceremonial why is not the second also and of the Anabaptists who reason even so against the third precept touching Oaths saying Why should not it be ceremonial as well as that because these Ceremonies only were added for a time ad erudiendum intellectum ad informandos mores Wherefore the first end remaineth So that as the Eve of the Sabath is Nundinum ventris the Market for provision for the belly so the Sabath it self Nundinum mentis the Faire to provide meat for our soul. And the Jews give a good reason why they were forbidden to goe forth to gather Manna on the Sabath day For why should they be troubled with corruptible Manna which was subject to putrifaction and rottennesse seeing that day they were to gather the Heavenly Manna which perished not There remaineth one point touching our positive day of keeping the Sabath why it is changed into the first day of the week The reason is because the benefit we received by Christ the first day of the week is greater then the former of Creation here finished on the seventh day For by Christs work we are not only postored to our first estate of Gods Image in which we were made but also by it we are made partakers of the divine nature as the Apostle saith Therefore the former benefit of the day of Creation giveth place to this of the Redemption For seeing his Resurrection was the perfecting of the work which was upon the first day of the week Therefore the Disciples used to meet in their Assembles ever after upon the first day Act. 20. 7. and called it the Lords day Rev. 1. 10. And some of the Fathers doe think considering well the 22 23. verses of 118. Psalme that it is a plain prediction of the change of the Sabath day for the Prophet saith That when the stone which the builders refused became the head corner stone which was so wonderfull in our eyes which was sulfilled at his Resurrection for before he was the foundation stone then it should be said This is the day which the Lord hath made let us rejoyce and be glad in it and give sacrifice and praise to God Being therefore changable by the institution we are not to trouble our selves about the altering of the set day but we will a little more return to the consideration of the commandement as it is morall The fourth Commandement in the 5. of Deut. beginneth with a Memento which is a calling to minde of all his benefits and by adding a sanctification to it God sheweth quod in majori cultu colemus and as another doth interpret sanctificavit saying Intimavit Deus Adamo quod diem illum sibi consecrâsset And though we finde in the Commandement the word benedixit attributed to God only as his proper action yet sanctificavit is applyed also to man for which we have this rule that when such words are given both to God and Man it is to be understood that it is affirmed of God sub modo destinandi and to Man sub modo applicandi God sanctified it when he made this day which seemed to mans reason the meanest day to be his day and the chiefest of dayes ordained and appointed to a holy use and end and our sanctifying of it is when we shall with care apply and spend it to that holy end Object But now the question is Whether the Sabath and seventh day were by Adam and his posterity after this institution to that end Resp. The Jews make no question of it and also the old and new Writers affirm it And they ground themselves upon two reasons First That otherwise God after the institution should be said to suspend and deferre the observation and practise of it untill the time of the Law which is like to that foolish opinion of some touching the Creation which say that God created the matter of all things from eternall but put the work in execution at this certain time But as the Fathers answer to that so we say to this Tum sanctificavit Sabatum cum vellet sanctum observari not before he would have it put to the holy use The second reason is Memento which is set at the beginning of the commandement which is say they quasi dicat remember that thou keep it as it hath been observed before for say they it was but now renewed for it was well known and kept before therefore they thus expound it Memento Legem hanc Legeipsa Antiquiorem But whether it were observed according to the institution in the time of nature before the Law that is not material nor the point we stand upon If they say Quis unquam legit Abraham Sabatum observâsse we may say likewise Quis legit Adamum aut Abraham jejunâsse yet they will not deny but there is now use of fasting and so is there of the Sabath We must know St. Pauls rule to be true 1 Tim. 4. 8. that as bodily labour profiteth not but godlinesse so bodily rest availeth not
but as it is a help to sanctific us and a furtherance to true holinesse for if it be a hindrance to piety or a cause to make us lesse holy rest is evill and farre worse than work and honest labour Wherefore they which spend the Sabath day not in the publique Congregation but privatly at home in their houses and chambers doe ill and were condemned by that ancient Conncell of Gangren which was holden in France And we read in 44. of Ezecbiel 19. that there were Officers to look that the Sabath day should be well kept it must much lesse then be made a Sabath of belly cheer spent in no other then such as whereof commeth nothing but dung being the only fruit of their festivall and holy-dayes and God so hated it that he cast it in their faces that so kept it neither must it be spent in wanton recreation and lascivious pastime Nor yet as the men of Ashedod did Nehem. 13. 15. by making it a Market day and Faire to sell their Merchandises for this is to make our purse and our belly Mammon and Bacchus our Gods and to consecrate a holy-day to them Nor as Shiloh did to dancing Nor as our L. in frequenting Theaters and Playes Bear and Bull baiting for this is to turne away our foot from the Sabath and from doing Gods will on the holy-day We must not doe so but we must call the Sabath a delight to consecrate it to the Lord and honor it not doing our own wayes nor seeking our own will nor speaking a vain word I say 28. 13. but we must I say delight in the Lord upon that day and then his blessings of all sorts shall light upon us verse 14. But let us come now to speak of these two things apart which respecteth our sanctification and observation of the Sabath to see what we should not doe and then what we should doe as is required of us Touching the rest from things inhibited it is somewhat dangerous to speak of it because our nature is given to such extremes for there are two ancient Councels which doe bewray our corrupt disposition The one is Concilium Aurelianense in France which sheweth that in those dayes the People were so straight laced that they were perswaded that it was utterly unlawfull to doe any thing either Adjutorem or ad necessitatem to trim up their houses and themselves or to dresse meats We read again within fourty years after that their mindes were so 〈◊〉 gone wide from that that they fell into the other extreme clean contrary that they thought it was lawfull for them by Christian liberty to doe in it what they list To 〈◊〉 which foul error there was made the second Counsell of Mascon which made a Cannon That the people should sequester themselves from all mechanicall works of their vocations Hinderances to the observation of the Sabbath The things which are now interdicted to Christians as hindrances of this holy 〈◊〉 six in number 1. The first is bearing of burdens Jer. 17. 24. 2. The second is travailing journeyes Exod. 16. 29. 3. The third is earing ploughing carting or taking in of harvest Exod. 34. 21. 4. The fourth for bearing merchandizes buying and 〈◊〉 Nehem. 13 15 16 17. c. 5. The fifth not to build Temples or Churches Exod. 31. 13. c. 6. The sixth idle playes and pastimes to which men are too much given at such times Which because they are divers and men are diversly given thereunto in sundry places I will name some which the Fathers in their times have sharply reproved and inveighed against as the abuses and prophanings of Sabaths in their ages and severall places in which they lived for we read that the Councels of the Church doe not only concur joyntly with Gods word in interdicting the former things but also other particular abuses of their age and place As proper then St. Jerome upon the 20. of Ezekiell sharply reproveth stage playes on that day Augustine 119. Epistle inveigheth against Dauncing Gregorie against Hunting and Hawking which great personages then used Leo spake against Dice and Cards by which the Sabbath was prophaned in his time I will come to the Heathen and we will see the things which they by the light of reason condemned on their holy-dayes as prophane abuses of them which did 〈◊〉 them as they thought Of the which this is one of their rules die sacra requiescat aratrum for they thought it a pollution to their holy-dayes for though they were lawfull and necessary on their dayes yet they thought them not ad decorem hujus diei They which doe these things inhibited and forbidden by God as a hinderance of sanctification God so misliketh that he appropriateth to this sinne a speciall punishment Jer. 17. 27. and that is to send fire to their Cities As this is against the one extreme so we are to give a caveat for the other least while men avoid prophanesse Precisenesse â—…ching the Sabbbath they fall into that precisenesse of the Jews as to think it death and deadly sinne to doe any thing at all on the Sabbath day This was the jewish error of Kiffon a 〈◊〉 who held it necessary that on the evening before the 〈◊〉 if any man were found siting in the same place and state he must remain sitting untill the end of the Sabbath But Origen speaking of him as too strickt expoundeth that place of Exod. 16. 29. Maneat quisque in loco suo thus in his place saith he that is within the space of two thousand Cubits So that he thought it no breach of the day to keep within that compasse but this is to strain at a Gnat c. For God hath not made restraint of works in such labors in matters of piety and necessity For Christ saith That Priests in the Law did break their bodily rest And yet were blamelesse as in blowing of Trumpets in stead of ringing of Bells in fetching water carrying of wood and killing of oxen These things being sacrorum causa were accounted holy labors as to goe about to see the Sabbath day kept Ezech. 44. 14. He made custodes Sabati to the which use are our Church-wardens to attend So say we also for necessity for the Maccabes 1. Book condemneth those which on the Sabbath day would not fight to resist the rage of the enemy then presently setting upon them Elias walking fourty dayes must needs travail some Sabbath and break the bodily rest In this case of absolute necessity the labor of Midwives and such as are attending on so needfull and present a businesse may not be deferred Periculum animae pellit Sabatum for it is a work of mercy to save a mans life God will have mercy rather than sacrifice yea Christ will excuse them which doe toyle and labor on the Sabbath day to pull a beast out of the mire Matt. 12. 11. But let not this liberty give occasion to
For these two being coupled doe fall under in one part of the division In which are offered unto us four principall matters of great regard 1. First That this World and the things wee see were not so ever but had a beginning at a certain time 2. Secondly At the beginning these things had not their being of themselves but of another 3. Thirdly That the Creation and working of them was only of God and of that God which is in unity of essence and trinity of persons 4. Fourthly That Heaven and Earth are God's and that they were made and preserved by him Touching the first in principio hath admitted a three fold sence according to the diverse conceits of divers men all which have beene received and may bee without error or danger First Origen and Ambrose doe take and interpret it as the Cause which was the beginning of all and that is Gods Wisdome which as the Cause began all And they may seeme to bee led to understand it thus by these two places the one in the 4 Prov. 7. Wisedome is the beginning c. the other 104 Psal. 24. In Wisedome hast thou made them all Therefore they thought that in the beginning is meant In Wisedome God created c. Secondly it is taken for the order of time as who should say First of all and before any thing else was done God made Heaven and Earth in the very first beginning of time that is in a moment or as it were in the twinckling of an eye 1 Cor. 15. 52. So had all things their beginning and motion in the beginning of time as they shall leave and lose it at the end and last period of time which is the Worlds end It is no danger of error thus to understand In principio Thirdly It is said 11 Heb. 3. that it is a Mystery and matter of Faith to beleeve this of the Creation in the beginning and so it is yet God hath not made our reason so repugnant from Faith even in naturall men but that even by the sense and sight of things mans reason cannot deny but must needs gather and confesse this to be true That all things were made and had a beginning And this all Heathenith Philosphers as may appeare by all books of the Gentiles in all ages since the study of learning and learned men hath beene doe plainly shew that they had in remembrance themselves and did commend to others by their writings the knowledge and acknowledgment of this universal Creation This hee proveth by those Philosophers which were as ancient as the Prophet Esdras untill late times and that they had a remembrance of Noah naming him Janus and painting him with two faces one looking into the old world before the Flood and the other beholding the world after Besides such writers of naturall men very reason doth consent hereunto That the world was made by some wonderfull Power and so had a beginning for Reason is ever naturally led to look and consider the beginning and cause of any thing it seeth as when it seeth a great Tree though it see not the roote yet it conceiveth for certain that it hath a roote which conveyeth sapp to the Tree by which it groweth and encreaseth So when it seeth a great River it by and by concludeth there is a great Fountain and head where it hath his originall and beginning Again Reason cannot abide infinite Causes as 1 Cor. 11. 3. to say the woman came of man the man of Christ and Christ of God Because divers Causes have divers times and motions but Reason will bring things to their particular head and chief causes which by one motion and at one time did it Also in that we say things are done successively by order of times neerer and farther off it argueth necessarily a beginning and therfore faith David Psal. 119 91. All things continue alike from the begining through thy Ordinance All things since in the world have beene yb Gods appointment and Decree Psal. 65.9 Paul telleth this to the wise and learned of Athens as a thing which they knew and taught in their Schools to bee true 17 Acts 24. And Plato faith it was a saying of great antiquity and credit in his time and long before That God made all things and man at a certain time which was their beginning Plutarch sheweth that some deemed the world to bee conceived and brought forth and to grow to perfection as a man and others that it was the stamp which God set on it and so all learned men in all ages and all men endowed with natural sence and right reason have beene resolved in this That the world was the workmanship of God and had his beginning The partie adverse to this truth was the first of the sect of the Peripateticks which contrary to his master Plato and all that were hefore him and contrary to his Scholar Theophrastus and the most that followed him after held that Mundus erat aeternus and so had no beginning nor maker at all yet notwithstanding this new conceit and opinion hee confesseth this twice or thrice that hee giveth credit to those ancient men which were before him which by long grounded experience and by evident demonstration and credible testimonies held and taught otherwise then hee thought and in his book de Coelo hee saith that there was a Chaos a darknesse and light which had a beginning therefore as hee seemeth to differ and leave his ancients of singularity only on a conceit and devise of his own so his Scholers and followers after him forsook him in that opinion and therefore this point standeth undoubted as ratified both by evidence of reason and by the judgement of the learned in all ages The second Point is the Creation in which wee are to note first that the things which wee see were not of themselves when they had their being and beginning because they are an effect and worke of some efficient cause for it is very absurd in reason that one and the same thing should bee both a Cause and an Effect of it selfe for so it must bee granted that a thing both was and was not at one time for as it is the Cause it must needes bee before it was and as it is an Effect it could not bee at the first so it should bee and yet not bee at one time Therefore David teacheth us to say It is hee that made us and not wee our selves wee are the Sheepe of his pasture for preservation and the works of his hands for Creation so that Job faith we must resolve That it was another that made all things and that one is God These two points that not the World but another made the World and all in it doth overthrow two errors of the Philosophers Opinio Stoicorum the one was of the Stoicks which taught quod omnia fiunt fato as if by the revolution of things and times at such
teach us that he is our per quem and must be our propter quem in all our actions therefore as it is he per quem sumus so we must make here his glorie and praise the end of all our thoughts words actions or devises whatsoever Psal. 96. 5. Elohim is said to make all and therefore we must with praise tell it out among the Heathen So there we are taught to remember him in our youth as our Creator to knit our selves and our wills to him as our Governor and in trembling to fear him as our Judge for he commeth to judge the world in truth Psal. 96. 13. for if we shall amend our lives we shall rejoyce and wish for his comming as we rejoyce and praise him for our making and this is the perfection of a Christian man contremiscere when we think how wonderfully God hath made us and with joy and gladness say with David Psal. 119. 52. I remembred thy judgements of old and received comfort and as we know that in him and by him we live move and have our being Acts 17. 28. so we must live move and breath only for him that is so farre forth as may make for his glorie that at last we may with joy commend our souls to him as to a faithfull Creator 1 Pet. 4. vers 19. 4 Point The fourth point was the things made namely Heaven and Earth which comprehended all in them that one being the upper bound above and the other below between both which are all The use is that if we look upward we see Heaven if we cast our eyes down the earth will be seen for our eyes and light are given to see both which two if we ask them they will tell us Job 12. 7. If we will not ask them yet they will preach and declare Gods glorie Psal. 19. 1. that not once a week but night and day not for an hour in the night or day but continually though their preaching doe not trouble our ears being dumb yet they cry aloud and though they speak not English yet their voyce is intelligible to all Nations and Languages in the world wherefore seeing they still cry aloud and tell us of the Creator that he made all these for us it is required of us that we be ready with our tribute and homage which is to yeild due and continuall praise and thanksgiving to God for them for heaven and Earth have a fellow feeling of the good and evill which either we doe or God doth for us Esay 39. 1. and they rejoyce with us when we doe or have any good done to us And so when we offend God in paying our duty Jer. 2. 12. then it is enough to make heaven and earth stand still and be amazed and astonished at it because we forget God and our duty Thus doth our sinne and ungratefullness overthrow and prevent and stain the whole course and order of Nature Jer. 12. 4. so there is a concurrent of them with us in honoring serving and praising the Creator both of them and us Therefore it is our duty and part to give heedfull care to those preachers which preach God without the Church alwayes in silence and so give our duty and tribute to serve and praise God with them amongst his Saints here that we may be glorified with them in Heaven that we may praise and magnifie him with his Creatures in earth that we may be glorified with his Saints in Heaven quod faciat Deus per Christam Terra autem erat res informis inanis tenebraeque erant in superficie abyssi Gen. 1. 2. verse THE former verse was delivered to us an abstract of the whole work of Gods Creation now lest we should think that when he mentioned Heaven and Earth before he should mean that all things in Heaven and Earth were made in the very moment of the beginning even as we see them now therefore Moses 〈◊〉 haste to tell us that though at the beginning and first moment God made quecunque nunc sunt yet he made them not qualia nunc sunt but did that in six distinctions of severall times It had been as easie to him to have created all things even in the perfection and order they are in a moment and instant and in that beautifull form in which they present themselves now to our eyes But it pleased God though in power he could doc it yet in wisdome to proceed after these three degrees mentioned before First to create the beginning both of all times and of all things as the matter and beginning of all superior bodies and the beginning of all inferior bodies of nothing After the work of creation followeth the work of distinction from this 2. verse to the 11. And lastly ensueth the work of persection with beauty to adorn all his works and to finish them which is from the 11 verse to the 16. It pleased God thus to proceed in this work as well that he might shew himself to be the God of order as also to discover to us the mysterie of the Trinity in the three properties of the three persons which appear in the Creation For all was made by his Power which is the property of God the Father By his Wisedome which is the property of God the Sonne by which all things were orderly disposed and distinguished And by the riches of his Goodness which is the property of the holy Ghost by which all things were adorned and made perfect these three properties are remembred in the Revel 5. 12. and Acts 17. 28. We live by his power we and all things move in this order by his wisdome and we have this our being by his grace and goodness by his power we are taught to acknowledge him to be our beginning and originall ex quo sumus by his wisdome we acknowledge him to be the upholder per quem sumus by his goodness we confess him to be the Chief propter quod sumus For considering his goodness we and all Creatures must endeavor to doe all that we can for him and his praise and honour All which three are plainly and orderly set in the 11. Rom. 36. God also took this orderly proceeding partly that we entring into the meditation of Gods works might by this means have as it were a thread to direct us orderly therein for by this means we come to know this difference between Creatum ordinatum ornatum esse as the Hebrews say by this means we shall know not only the beginning and being of all things but also how orderly and excellently all things were made in this Creation And thus much of the reasons of this course of Gods proceeding in this work Moses having therefore in the first verse set down the materials of the World and all in them now to the 11. verse he sheweth the work of distinction And after the work of adorning and perfecting all But first of all he handleth
two things in this verse The rude rudiments of the World First what the things were he made in the beginning before they were distinguished by God for they were void and vain confused things without order or form all covered with obscure darkness Secondly He sheweth how God did first order and dispose these rude things that they might be fit for distinction and perfection Of the first whereof at this time In the first verse we consider God as Deum Theologicum for it is a matter and a mysterie of Faith that God gave all things their being of nothing But now hereafter we shall consider him tanquam Deum Philosophicum for there is no Philosopher if you allow him his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this matter of the World but will confess that it was God as they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an understanding Spirit which is his power and wisdome framed all things in this order and forme even common natural reason alloweth and admitteth this rule because our Consciences doe see it That in every excellent work the action must by certain degrees and spaces come to perfection for before fire can burn any other things it must first warm then by little and little make black and parch and scorch the combustible thing after that it inflameth it and at last maketh it perfectly of its fiery nature able to doe that to another thing which the fire did to it at the first so every cause by an orderly course of proceeding doth bring his effect to perfection Moses sheweth therefore that God took that course which is very agreeable to natural reason and therefore first setteth down the imperfection of all things at their first beginning and then the degrees by which they come to their perfection For at the first there was a foggie gross darkness after he made the dawning or morning which is a mixture of some light and some darkness And after he made the perfect light So at the first he sheweth touching the waters that they were a bottomless gulfe afterward he made them quiet waters and at last made them salt Seas and fresh Waters Fountains and Springs in most necessary and orderly sort And for the Earth first the beginning of them which were the matter of all earthly things it was a desolate and disordered rude and deformed mass covered with water After God set it above the Waters and made it dry ground as the word signifieth And at the last he brought it to its perfection making it fruitfull and sanctifying it in all necessary things In the handling of which we will first generally behold them together and then severally and apart Touching the first It is even as if he had said all things in Heaven and Earth were not at the beginning in that comely and perfect order and manner in which you behold them now for now they present themselves to our eyes well fashioned adorned and replenished but then they were without form unshapely and void So the waters now we see serve for Navigation above and within them they are most profitable and fruitfull in bringing innumerable store of fith but at the beginning it was made void rude and raging Now we see the Heavens beautified and adorned with stars and lights but at the beginning it was but a gross mist and confused darkness without any light Wherefore one calleth them the swadling Clouts of the Worlds infancie Psal. 104.6 for the Waters overspread and covered all the Earth and the mist of darkness Job saith was the swadling band of the World 38.9 So the Cloudes were the swadling Clouts of the World in which it was wrapt up and the Seas were his Swathes to binde and swadle it up in its best infancie As the Worlds Creation was of nothing in the work of distinction all things were next kin to nothing for that without was rude and confused and within is void and emptic of any good is as a thing of nothing and such were all things saith Moses The Earth being distinguished from the Waters was somthing indeed but yet so dry and unprofitable that it was to no purpose nor use for any thing to dwell and remain on it Now we see the earth is set first if Moses had observed a curious order he should have placed heaven before earth as in the 1. 6. but the manner of the holy Ghost in the scripture is alwayes to begin to speak of that which is freshest in memory and that is commonly that which one speaketh of last The earth is called Toba Tobohu which hath this signification that it was a thing without shew in sight misshapen and deformed to outward view and within to have no inward vertue of good substance to make amends for Tohu signifieth a thing misshapen without and Tobohu signifieth a thing wanting all goodnesse and substance within to make amends for that and so it signifieth a thing of no commendation or value There are many things which are Tohu that is deformed without as Elisha 2 Reg. 2. 23. who was mocked and derided of the boyes in the street but yet within he had inward vertues which made amends for his outward want And there are some things which are Tobohu that is void and wanting all inward substance and good stuffing within without are very goodly and fair in shew to look too as Absolon which without was a man without blemish but within he had no good stufting answerable to that without but rather fraught with pride murder and disobedience But the earth was both Tohu and Tobohu without deformed and within void and empty not that it had no form for that were against reason but it was such a form as was altogether deformed for there is forma 〈◊〉 forma perfectionis and this deformed form it had which made it loathed having nothing to commend it it had as the prophet Esay 34. 11. speaketh line of deformity and the stones of emptinesse threatning to make wicked Cities such deformed things that is he will make them like the world at this state a confused head and the stones of the heap shall not be sound stones but unprofitable rubbish fit for no use Thus we see what the earth was at the beginning Now God in proceeding did replenish and fill that voyd emptynesse which it had with all good things which it wanted and beautified the deformity of it in this most glorious form as now we see and better shall perceive hereafter so that it is evident that both the fulnesse of things with which now it is replenished and this beauty which it hath it then wanted Et Spiritus Dei incubabat superficiei aquarum 2. SEcondly we are to consider of the deep which is called Abyssum which in the Scriptures is properly applyed unto the waters as in the 7. Gen. 11. and Esay 51. 10. and Luke 8. 22 23. These waters were the matter of which the heavens were made for God spread them abroad
begin naturally a communionibus but there is nothing with which all things doe more commonly communicate than the light of the Son ergo it is first for it is the communication of Heaven because all the Starres doe borrow their light of it and we see by it on earth it is oculus noster by which we see and it is their Cresset to light all them There are some which will have a reason of Gods works and would know how it could be that light should be first made and four daies after the Sunne to be made which was the cause of it But to these I answer that their absurd doubt doth argue small skill in Philosophy for they speak as if the light were an affection and quality only of the Sunne for we see that the fire on earth the meteors and lightnings in heaven the scales of Fishes and a dark wood have also light in them And what doth give light to these I answer not the Sunne But admit the same were the cause of light yet we see that many things have their proceeding in nature before things on which they have after their dependance As all agree that the livor in a man hath the precedence in nature and yet after it hath his dependance on the heart as his chief for though the light hath now his dependance on the Sunne yet then it had his precedence And as Christ was long before he took the body of Flesh so was the light a certain time before it took and was joyned to the body of the Sunne Again we may say that though the Sunne was not created now yet the substance of the Sunne was now made and so we may understand lux for corpus lucidum which after was perfected Last of all this of St. Basill will overthrow their doubt For if a man will grant to God that he made all things without matter of nothing then we must also grant that he can make light without the Sunne for God doth not depend upon ordinary means he is not bound and tyed to the Sunne that by the means thereof light should shew for he can give light without it three dayes by miracle at the beginning and will for ever give light without the Sunne after the end of the world The Hebrews spake of three Creations 1. De nihilo 2. In nihilo 3. Super nihilum All things were of nothing the light was in nothing the earth hanged upon nothing Job 26. 7. Tell me saith Job on what the earth dependeth and I will tell thee on what the light then did depend for it was miraculously giving light without Sunne A word of the second point Job telleth that it is a probleme and a hard question to know from whence the light is Job 38. 19. and in the 24. verse That it is more than mans wisdome to answer it for the very light is darknesse and ignorance to us for all that reason can conceive of it is this that either it must needs be a substance or else 〈◊〉 substantiae that is flowing or proceeding from a substance as a quality or affection of it if it be a substance it must be a spirituall or a corporall substance a spirituall substance it cannot be for it affecteth a bodily substance bodily it cannot be for the motion of it is a moment for with a flash it lighteneth all and also if it were then it must be granted that two bodies are in one place as the ayre and the light at one instant but indeed as they say of the Element that they are next kinne and affinity to accidents so we may say of light Preach 11. 5. there is a light of knowledge and a light of comfort The execution of the Precept The execution of the Precept was of the nature of the Preceptor and Commander 2 Cor. 4. 6. For as by his word he made the Whale bring Jonas safe to land so here he caused light to come out of darkness Rom. 4. 17. calling things that were not as if they were as the motion of the lightning is that is in an instant with celerity comming from the East to the West Luke 17. 24. so was the Creation of it for the facility of making it we know that no work is impossible to God Luke 1. 37. For as casie as it is for man to speak any thing so casie it is for God to doe any thing God 's dictum factum is all one and alike to him Wherefore we may conclude with David that Gods word runneth swiftly to the performance and execution of his Will It is easily and speedily done There is matter to be learned to lead us to good motions But of this hereafter Viditque Deus Lucem illam bonam esse Gen. 1. 4 vers THE meaning of this is That as we have seen Gods wisdome and power in the execution of his Will so now we may see the goodness and mercy of God in the confirmation and approbation of the light which he 〈…〉 allowing it as good for our use Job 28. 3. 〈…〉 God gave not the light to the Moon but to us that the light might arise to us The reference that this verse hath with that which goeth before is this God made things before and here Moses sheweth the quality of it that it was even in Gods judgement very good and perfect that is as the Philosophers say God in all his works limiteth together bonum ens for all that he maketh is passing well made The difference between Gods works and ours which sheweth the difference between Gods works and ours For it is our manner so we doe a thing that God willeth or that we purpose it is no matter we care not how it be done But here God teacheth us by his example that we should in attempting any thing have a speciall care that it be good and welldone Also it is usuall with us that the thing we make in haste is as we say canis festinans that is it is rudely and blindely done and therefore that which a man will doe well he taketh great pains and leasure about it because it is a hard and difficult matter to doe a thing well but God doth and can doe things well and perfectly well with ease with quick dispatch even in a moment with great facility and celerity and yet we see he confirmeth it to be very good in these words Two parts the View and Confirmation to be good Therefore there are two parts First the view which God taketh in beholding the light Secondly his testimony affirming and confirming it to be good The View Touching the first As before we haveheard of Gods speaking so here now we are to consider of Gods seeing Touching both which Moses by Gods spirit is taught to speak after the manner of men in our phrase and dialect that it might be to our capacity for he cannot speak to us as to spirituall but as to
dark and hidden though it be in darknesse it self but his eye of providence can see it so that there is nothing so deeply covered in secret but that he by the same can reach to it In this second work the Prophet beginneth at the third point for the first two which are the materialls and womb and the impregnating making fit or enabling it to receive a better form were things belonging particularly to the first dayes work which in respect of the prerogations it had was called the one day and the day alone For in the first day there was spiritus 〈◊〉 creatio sed varia procreatio for all things being made in grosse at the first and impregnated and conceived in this womb of the waters had afterward in the six severall dayes and times their procreation and were brought forth and therefore the gulph being enabled before is not distinguished and separated into that place which is the upmost Heavens of all above us and the purest and cleerest and best part of the waters The other part which is more unpure is set in that place below under us which reacheth unto the bottom of the deep of the earth Saint Austine saith that this separation was therefore made because God would not trouble the living Creatures of the earth afterward with many waters which were not a meet Element for them to live in but only they should have the impressions of the Ayre to water the earth as rain snow haile and dews Coelum aëreum Touching Heaven which is one part of the division there is varia acceptio verbi it is diversly understood for first it is taken for coelum aëreum which we call the skie as in the 20. verse of this Chap. volucres coeli when Heaven is taken for the Ayre or Skie Jer. 8 7. Milvus in coelo c. that is in the Ayre so Gen 9. 14. nubes coeli that is the Clouds which hang and flie in the Ayre And Christ saith that they are skilfull to discern the times by view of the face of Heaven to know what the day will be by the rednesse or lowring of the Ayre or Skie Luk. 4. 25. he saith the Heavens were shut or locked up three yeers that is the Ayre where the Clouds are So doe Heathen writers take the word coelum non animum mutant qui trans mare currunt that is they change the Ayre not their mindes c. where coelum is taken for that distance of place which is between us and the Moon After we have spoken of this coelum aëreum we will come to the other coelum coelorum but first let us consider the Ayre in the generall and then the true Chambers of the Ayre as David calleth them Psal. 104.2.3 that is of the three Regions of the Ayre In which treatise we will consider Distributio first the matter or argument of these verses Secondly the name of the thing it self in the 8 verse In the first three things are to be noted First Gods Edict Secondly the execution of it in the former part of the 7. verse And the third is the return of the Edict or Writ And it was so Of the first in which we consider the word the manner and the parts to whom the Edict is given and then what wherein and to what end it was namely to distinguish the one waters from the other It pleased God in every daies work to have severall speech and mention made of his Word and Spirit the one to exclude necessity the other to exclude chance or casualty the word is ever named to conclude and shut out that objection quis erat ei consiliarius Esay 40. 13 14. that he had no need of counsell or advise the other to exclude quis dedit illi prior for as he did all things without the advise and help of any by himself so he did it of his meer goodnesse and grace without any motive or perswasion of our deserts Touching the word which I told you was verbum unum increatum aeternum We must consider it abiding in God as skill art and cunning doth abide in a perfect work-man and his proceedings and manifestation in the Creatures as the skill of an artificer proceedeth from him into his work and there is to be seen so the second person the word of God abideth for ever wholly in God and dwelleth and resteth in his bosome Pro. 2. And this by this means passeth from God the Father into his workmanship and Creatures and is to be seen manifestly how wonderfull and glorious Gods word and wisdome and art is by which he made all And so may we say of his spirit which is inseparable and coequall with it for as with our words our breath also proceedeth out of our mouthes in one action and at one time so ever the word and the spirit of God proceedeth from him together to the perfecting of any work So we see they are indivisible Heb. 1. 2. 3. Christ by whom God made the World is there called a stamp or graven form of his Father and the brightnesse of his glory so that now here is shewed the second stamp and impression graven and formed in these works in which the brightnesse of his Image may be seen namely his power and wisdome c. For by the word of God also were the Heavens made Psal. 33. 6. saith David out of which sentence we may learn two speciall points 1. First that the word of God is the generall mediator not only between God and man in the work of redemption but also between God and his works in this Creation for after that the word of God was he by whom all things had their being and were that they are and were set joynt and in order by him then by the same verbum increatum proceeding from God together with that powerfull working of the sanctifying Spirit were all things new created and set in right order and joynt again being by Adams sinne clean out of frame 2. The other point is that whereas it had been all one for Moses to say Deus dixit aut Deus facit he rather causeth this phrase Dixit Deus quia fecit dicendo in men indeed sermo apus are two things of divers natures often separated for commonly the greatest sayers are least doers well the talkative are seldom active but in God they are all one his dictum factum have no difference for as 〈◊〉 saith with God initium sermonis est perfectio operis and this is the prerogative of the supernatural Agent Touching the stile or phrase of the Edict or Mandate it is imperative the Kings of the Earth are glad oftentimes by fair means to entreat that their inferiors and subjects may doe their will as the 〈◊〉 men counselled Roboam 1 Reg. 12. 6 7. And the Apostles 〈◊〉 alwayes use their authority in commanding 2 Cor. 8. 8. 〈◊〉 continually goeth by way of commanding
is otherwise with God whose word without instrument or pains or without any delay 〈◊〉 throughly effect his work which he will have done And thus we see the reference this word hath of these two words and what we learn by it The third thing is a matter of inquiry because in the former work only these two fiat factum est and nothing between saying and it was done but here is put in fecit as by way of Parenthesis between them in this work which surely we must know is not idly set down but to great purpose and therefore not curiously of us to be inquired of why it is so placed to answer which we must know that it was for our sake simul fieri 〈…〉 it was all one to God saying and finishing at one time but it was meet for us to have his action and work expressed herein Therefore Moses dealing here as a Prophet doth foresee some danger and error which might arise by leaving of this clause fecit Deus therefore he betimes doth labour to prevent it by setting it down for he knew that God would not have his truth sown among thornes of Errors Jer. 4. 4. therefore Moses here before hand endeavoureth to stubbe them up Error Timaei Platonis For Time us the Pythagorean and Plato that great Philosopher holding the truth of the Creation doe notwithstanding advise this rooted thorne that they suppose God only but to give out the Edict and direction how and what should be done and to make certain Demones Intelligentiae to be the workers doers and bringers to passe of the work and so in that respect ascribing worship and honour to them as the Instruments and Agents in this action But God is here set down not only as the Master Builder to oversee and give direction but also he was the only Agent and Workman which did make it himself he both gave out the Edict with his word and with the same did fulfill and bring it to passe So that there was but one Commander who the self same was the Maker also Esay 40. 13 14. Dixit non fuit ei consiliarius fecit non fuit ei auxiliarius So that this excludeth any Copartner with God in this businesse for then he was alone and alone of himself did make it not caused it to be made Angels Created for the Angells and celestial Spirits were created when God said fiat lux for then not only all light things in mundo sensibili were made as starres c. but also all things in mundo intelligibili as 2 Cor. 11. 14. which also may appear by the order and placing them first in Psal. 148. 2. so that they could not be created before for then they should be eternall nor after for then there is nothing to insinuate it and indeed there is no danger thus to understand it but there is great danger of error to hold the contrary that they were created before for then they may think that as Hiram sent the matter of the Temple and Salomon gave the form so God gave the matter of the world and the Angels the form and fashioning of it But God in this work is alone for his work standeth not as ours doth that is that the matter and the form of the work should come from divers Authors as before we can come to Iron plate we must fetch the matter from the Ironmonger and the form from the Smith before we can have a Garment we must have the matter from the Draper and the form from the Taylor But with God it is not so for from him proceedeth both the matter and form of all Creatures creat facit format This is the first resolution of this question to which there is a second answer which is good for instruction Gnasha taken out of the nature of the word gnasha for the Hebrews use it in their phrase not only to make a thing but also to trim up and to give a better form to any thing in which sense it is said 2 Sam. 19. 24. that Mephiboseth had not made his beard nor his feet by which is meant had not trimmed his beard nor washed his feet which he had made to him before So God in this place is said by this gnasha to give the outward form to these Heavens and so to trim and perfect them up as they should be for they being made before in gross now he stretched them out after a circular form Job 9. 8. as having made a Curtain should spread it abroad and set it up whereas before it lay wrapt up rudely together Job 22. 14. tendit Coelum that is now he did bend and bow the Heavens compassed as a bow which was made before but not half round but circular round and sphericall and not only did he set this form to them but also gave them a circular sphericall motion to turn round in their course about the Earth Psal. 19. 6. it doth goe in his compasse in gyra sue Preach 1. 5 6. the Sunne and Windes doe goe a circuit in circuttione vel circuitu suo Thirdly He in this kinde of making them did now add to them a virtue force and heavenly influence Job 38. 31. which heavenly and comfortable influence is called the sweetnesse of the Heavens Deut. 33. 13. Therefore we are willed to praise God in firmamento virtutis suae Psal. 150. 2. by which virtue the Heavens have a comfortable and reviving force an action influence and dominion as the word sign fieth in these Creatures below And thus much of fecit Now of the things which he made First We see that whereas the Heavens before were compact and entire Now by Gods workmanship they are scattered and spread round about and divided for being made it was Gods purpose that it should be to this use to be parted asunder into two parts The Heavens by some is called tenue expansum that is a thing thinly spread abroad In the making of it we consider the Maker and the manner of it which is both simply and plainly and also comparatively by way of resemblance set down in the Scriptures The Spirit of God for the power force by which it was made was the Spirit of God The Word of God the Executionâ—r and Minister of that thing was Gods Word the second person who willed and commanded it to be done Psal. 104. 30. He sendeth forth his Spirit and they were created Job 34. 14 15. If he draw or gather in his Spirit they perish again So that all that is made is ascribed to the expansion and motion of the Spirit going out and the undoing or marring any thing is attributed to the drawing in of it again The breath of Man hath a divers force and nature as it is drawn in or out Warm and hot for as it â—s with open mouth breaâ—hed out which is halitus it is warm and being drawn in it
Stork knoweth her season the Swallow never is seen but in the Summer the Cock croweth certainly at his hours Ex Avihus est praesagium Coeli when the Crane taketh up a stone and flies with it in his foot it is a signe of a storm 4. Knowledge of their Medicines The fourth part of preservation is that they doe know their medicines The Eagle buildeth his nest on high as in a tower the Hawke to get her feathers flyeth with a south winde she stretcheth out her wings to the South Job 39. 29. Plumescit vento Australi the Swallow cureth her eye sight by the Celandine the Ibis teacheth us to take a glister the Sea horse learned us the blood-letting for when he feeleth himself full of corrupt blood he pricketh himself upon a sharp reed 3. The Proviso Now of the Proviso The Fowls only multiply He saith only The fowls should multiply upon the Earth fishes by shoals did fill the waters and the spawn of fishes covered the waters It were dangerous and troublesome if the fowls had so many egges as the fishes have spawns non est tanta volucrum luxuries quanta est piscium God still regarded man he would not have the Aire pestered therefore he restrained them only for to multiply Sol homo generant hominem saith Philosophic but Divinity saith benedictio Dei homo generant hominem illa pisces generant pisces illa aves generant aves Gods blessing It is his blessing that giveth food to the hungrie cloaths to the naked riches to any man It is not labor that maketh rich nor strength that getteth victory Proverbs 10. 22. It is in vain for man to rise early to lye down late and to eate the bread of sorrow for mans state is in Gods providence Psal. 127. Children are the inheritance of the Lord the fruit of the womb is his reward in the same Psal. By study and Gods blessing commeth learning Whether then you eat or drink or beget or whatever you doe you doe it by Gods blessing That this blessing of God toward us may continue let us blesse and praise his name for ever If our blessing of thanksgiving and praise doe ascend his blessings will descend sic crit recursus decursus perpetuus Postea dixit Deus Faciamus Hominem ad imaginem nostram secundum similitudinem nostram qui dominetur in Pisces Maris in Volucres Coeli in Pecudes in universam Terram atque in omnia Reptilia Reptantia super Terram Gen. 1. 26. Februar 4. 1590. IT is St. Ambrose question Quamdiu discimus alias Creaturas ignoramus autem nos Before you see that things created before were for us The Creation of Man And now he createth us The knowledge of names the plenty of all things Ecclesiasticus 17. 2. the tale of dayes numbring the first second and third c. are for reasons capacity This numbring of dayes is the Ephemerides and Chronicle to the Worlds end God hath concealed his strength from the horse yet hath shewed it unto man After God hath compassed about the Heavens after he had ordered the land and the Sea he then created man and then he soundeth the retreat Quod est actione ultimum fuit intentione primum for God had still a regard of him God said thrice in the creation of Man which hath a resemblance of the Trinitie There is conveyance of Gods grace to man here is Gods Counsell for mans care 4. Things In this verse we will consider four things under four causes First Mans efficient Secondly the matter Thirdly the form Lastly the end in the similitude of God and in dominion over the fowls fishes and beasts God hath made him a Ruler Of them in order 1. Mans efficient First There is a partition wall there is a difference between this work of man and all the former Faciamus The stile now is changed fiat sit into faciamus God before was a Commander now he is a Counsellor Quis est saith a Father qui formabitur ut tanta sit opus prospectione Before with saying sit fiat facta sunt but here in faciamus is deliberation for that he now makes him for whom all the former Creatures were made The beasts were made this day with Man but here is the difference creata sunt ambo eodem die non eadem fide eodem loco non eodem modo God said producat terra germinet herba sed dixit faciamus hominem Austin saith well Fecit 〈…〉 ut procul stans at hominem ut prope accedens porrigens manum God framed man out of the Earth as doth the Potter his pot out of the clay As the clay is in the potters hand so is the house of Israel in Gods hand Jer. 18. 6. We are not only the sheep of his pasture but the sheep also of his hands He made us and not wee our selves Let us mark to whom is this Precept directed not the Angels and Elements The Arrians and Jews doe say that in the creating of man God consulted with Angels and had the help of Elements which opinion is without all discretion For who hath instructed the spirit of the Lord or was his Counsellor Esay 40. 13. Nec consilisrium neque auxiliarium habet Deus Men are not the patern of the Angels but the image of God Some Jews say here God speaketh like a Prince in the plural number denying the Trinity but Philo Judeus the best of the Jews disclaimeth that opinion We say therein is expressed the Trinity Princes in giving their Law use most magnificence God at the giving of his Law saith I am the Lord thy God thou shalt have no other Gods but one in the singular number The unity of God-head and the Trinity of Persons In dixit Deus is the unity of substance in faciam us is the trinity of persons In the treble creavit in this chapter in the treble dixit in this sixth day is signified the Trinity of persons In the image and similitude is the unity In nostra is the trinity dicit ad similitudinem non similitudines This is plain both in the creation and in the regeneration by Christ God in unity man in the trinity In creating man is great deliberation it is a joynt work of the Trinity Thus farre of the cause efficient 2. The matter of Man Secondly Of the Matter God created Man or Adam which is nomen collectivum and signifieth Earth the Matter of our creation God in creating the Heavens de profundis abyssi exaltavit altitudinem Coeli And here man a clod of earth before perchance trodden sub pedibus bestiarum collocavit super capita Angelorum ut in Christo. David seeing mans basenesse Psal. 144. 3. saith Lord what is man that thou regardest him or the Sonne of man that thou thinkest upon him and likewise in the 8. Psalme all before
at the good pleasure of Almighty God Therefore being delivered into the dominion and 〈◊〉 of the Messengers and Ministers of death by and by he was subject to the Guives and Manacles of death which doe seize upon all parts of our bodies for sinne Morbi enim sunt laquei mortis which is we are held sure untill we die also the Ministers and Servants which ever since that sentence was denounced doe attend upon us to our end are cares and sorrows within labours and travails without which seizing on us doe make our deaths as sure as if we were already dead for we cannot escape it therefore saith David Psal. 89. 48. Quis homo vivit non videbit mortem for all of us have sorrow which is primogenitus mortis Job 18. 13. the same day 〈◊〉 brought it forth Gen. 3. and we have and feel daily the forerunners of death which are diseases which make our bodies even in this life 〈◊〉 mortis a body of death Rom. 8. 10. Wherefore we may be sure that death it self will come most certainly though the time be uncertain for it is a debt which must be paid we must all dye Heb. 9. 27. when the time is come that God hath appointed Dixerat autem Jehovah Deus non est bonum esse hominem solum faciam ei auxilium commodum ipsi Gen. 2. 18. Octob. 1â— 1591. THe Prophet Esay 51. 1. exhorteth the Church of God after this manner Look back saith he 〈◊〉 the stone out of which yee were 〈◊〉 and to the 〈…〉 of which you were digged By which he 〈◊〉 the Church of God that there is a very necessary and profitable consideration to be made out of the historie of Abraham and 〈◊〉 and their lives as it is expressed in the Scriptures So may we say of the historie of Adam and Eve our first Grandfather and Mother for they are more properly indeed to be termed the first stone out of whom all mankinde were hewn and the pit out of whose womb we all were digged and taken And so much more profitable is this 〈◊〉 and the explication thereof because St. Paul faith 〈◊〉 〈◊〉 〈◊〉 that the creation of Eve and her marriage is 〈…〉 shewing us the mysterie of Christ the second Adam and his 〈◊〉 to the Church which was his Eve taken out of his side I told you that from the 6. verse of this Chapter to the end of it is 〈◊〉 a Commentary upon the 27. verse of the first Chapter where Moses in one word dispatched the Creation of Man and Woman saying 〈…〉 which he so briefly passed over there because he purposed in this Chapter 〈…〉 a more large and ample discourse thereof We have heard of the Creation of Adam in the former part of this Chapter hitherto which is nothing else but a 〈◊〉 upon these words of the first Chapter 〈…〉 Now therefore we 〈◊〉 to the explaning of the other part which is 〈…〉 which he performeth from this verse to the end of the Chapter Two principâ—… points In all which verses the Fathers say than there are but two principall points to be considered the first is The 〈◊〉 of the woman the other The 〈◊〉 and marriage of her to the Man Touching the creation and 〈◊〉 of Eve it 〈◊〉 partly a deliberation and then the work of creation 〈◊〉 self the 〈◊〉 is in these words 〈…〉 〈◊〉 which containeth also two parts first the 〈◊〉 in this 〈◊〉 verse and then the occasion of it in the verses 〈…〉 But before we 〈◊〉 of the consultation 〈◊〉 first consider 〈◊〉 coherence with that which 〈◊〉 before which is 〈…〉 After the Almighty God had 〈◊〉 the 〈…〉 which is his Church by the 〈◊〉 made 〈◊〉 God and man Now in the next place he 〈◊〉 to 〈…〉 of 〈◊〉 estate 〈◊〉 which is of 〈…〉 by the duty of Man and Wife in Marriage By which God would 〈…〉 know that by his will and ordinance all men next after our 〈◊〉 to Almighty God which is first are bound to have a most speciall care and regard of their duties in that other society which is this If they be Husbands their next care must be of their duty to their Wives if Children of their duty to their Parents if Servants of their duty to their Masters for these duties of the private Families in the Common-wealth are next in honour and reverence to the divine duties which we own in the houshold of Faith which is in the Church unto God for this society is lege ipsa antiqua as one saith and therefore we must give more honour and reverence unto it Now for the summe and scope of this verse we will divide it into two parts first into Gods Dixit and secondly into the tenor of his speech which is Non est bonum c. and first briefly of dixit Deus because we often heard of it before we must note that qui dicendo facit verbo facit which teacheth us to give honour to Christ the second person in Trinity who is the word of God of whom all things are made and ordained John 1. 3. Secondly touching this Dixit which we see by it and other singular prerogatives herein given to Mankinde which we may add to all the former For in the creation of other Creatures God used only the word of authority fiat but here he useth the word of his good will and pleasure which is faciam Before he ever directed his speech to that which was not Gen. 1. 3. saying fiat lux when there was then no light but all darknesse But now he reflecteth his speech to himself as it were consulting with deliberation about this work in that the Contents of his speech in touching the good and happinesse of Man in foreseeing what is not good for him in providing that which is best for him we doe not only see his care over us above other Creatures but also we are taught to acknowledge how well and reverendly we ought to esteem this ordinance of marriage for God knew that many speeches and reproaches would arise among men against this work which God had in hand of making Woman Some by way of jest and merriment to disgrace that sex and others in contempt to dispraise them calling them necessarie evills c. therefore God saw it needfull to expresse the absolute good which cometh to Man by Woman as being so necessarie that we cannot be well without them for seeing we cannot deny but that God that doth best know what we want and what is good doth affirm that it is good for us to have Eve made and that it were evill for us to be alone without her therefore that we preâ—ume not foolishly in jest nor earnest to contradict and crosse Gods will The tenor or content of the Consultation standeth upon two parts The first is a reason or cause which moved God to make Eve in these words Non est bonum c. The other is his purpose
because he of all others began with the beginning of all John the first chapter This order we see he took of Moses who first telleth of things past from the Creation till his death and foretelleth of things which were to come to passe in the latter end and which the new Testament doth say is fulfilled The knowledge of both these things past and to come God promised to shew to his Church and after it must we seek Isaiah the fourty first chapter and the twenty second verse and these secrets are no where so fully shewed as by Moses in this book If then we intend to get knowledge and with that key to open Heaven dores and to see the glorious Majestie of God let us take this book in hand which hath in it both leaves at large both the knowledge of the Creation of all Gods works and the knowledge of the wisdome and the true word of God But some may demand What will become of Christ and of his Gospel all this while that we are meditating of Moses and Gods works I answer That if Moses did not testifie and teach us of Christ we would account the time lost which we spend in reading him Philippians the third chapter and the eighth verse and we would leave Moses learning that we might only finde Christ. But St. Paul doth assure us Acts the third chapter and the eighteenth verse that all the Prophets from the beginning of the world did speak of him and among all the Prophets it is said We have found him of whom Moses spake John the first chapter and the fourty fift verse even Jesus the sonne of Joseph And more plainly Christ saith John the fift chapter and the fourty sixth verse Moses doth write and testifie of me And this we shall see plainly in all his books to be true both in evident and direct Prophesies and also in dark and mysticall types and figures The second question is touching Moses himself How he being but a man could come to the knowledge of such secret things which were hidden from other natural men besides being supernatural and beyond mens reach I answer As we cannot have knowledg of a strange Country where we never were but by report or by Letter or relation sent from some which dwell therein so we can have no notice or certain knowledge of God and his kingdome unlesse God first by his letter written make relation thereof to us Has quidem literas dedit Deus Moses attulit God was the writer Moses the Messenger of these holy Writts many things no doubt were taught by instruction and received by tradition from the Patriarchs before as wee see in the fift chapter of Genesis and the twenty ninth verse for so Lamech knew from his fathers that the Earth was accursed by God as it is in the eighteenth chapter of Genesis and the twenty seventh verse Abraham knew from his Ancestors that he was made of dust and ashes Adam leaving it to his posterity as Abraham did teach his family that God revealed to him Genesis the eighteenth chapter and the ninteenth verse But though many things came to knowledge by this meanes yet de eo tempore scribere de quo non erat is a strange matter some may say but wee answer that this was done either knowing it by that pattern which hee saw in the Mount or else by the voice and spirit of God speaking and talking with him to teach him the so things that is hee must needs come by it by the Eye that is by vision or else by the Eare that is by Revelation For as all Scriptures came by inspiration the first of Peter and the first chapter so 〈◊〉 this booke of Moses who writ it not of his own privat motion but by the heavenly direction of the spirit of God And therefore Moses might say as Daniel did Daniel the second chapter and the twenty eighth verse It is not I that can reveal secrets but there is a God of Heaven which declareth them Moses was but the pen of that God did speak If any then shall move that question Matthew the twenty first chapter and the twenty fift verse The Doctrine of Moses whether it is from Heaven or of men We answer That it is of God and from Heaven 〈…〉 hereby appear because he was so publickly and manifestly 〈◊〉 with God and had often and long company and conference with him all Israel seeing him to goe up to the Lord. If any object that Heathens have pretended as much of their Laws and 〈◊〉 they have delivered Moses is able to 〈◊〉 him self from 〈…〉 because this thing was not done in a 〈◊〉 but in the view and before the face of all Israel and that not in a Cave or Den as they but in the top of Mount 〈◊〉 which made that 〈◊〉 of all Israel 〈◊〉 his time ever made any doubt or question 〈◊〉 but still 〈◊〉 him the servant of God 〈…〉 he called them 〈◊〉 and rebellious men Deuteronomie the ninth chapter and the ninth verse And as none durst call his truth in question so they which resisted as Korah and Dathan did were grievously punished by the hand of God And so were Appian and Julian plagued for their blasphemy which scoff and deride these holy Books For so saith Moses to his accusers Numbers the sixteenth chapter the twenty eigth and twenty ninth verses Hereby ye shall know that the Lord hath sent me to speak these words if these dye not the death of all men c. Another reason to prove that his writings came from Heaven is his Rod and the miracles which God caused him to doe to confirm these things which he spake and wrote which miracles even the Heathen Chronicles doe confesse to this day Last of all Mens writings and books savour of passions and imperfections incident to men Moses is not of self-love partial to himself nor vain-glorious seeking any praise For in his writing he spareth not his own Father Exodus the thirty second chapter and the twenty seventh verse he spareth not Idolatry in his brother nor his sister Cozbies fault no nor his own fault of unbelief for which he confesseth that he could not enter into the promised Land Deuteronomie the thirty second chapter Seeing then all that is of the flesh and earth is flesh and savoureth earthly things this sheweth that Moses writing came from Gods spirit For Moses in all the warres he waged and in all the Laws he wrote he never ascribeth any thing but to the glory of God which gave them by his means exhorting to nothing but this That by holy obedience we should seek his praise The conclusion therefore must be this That seeing it is the infallible word of God sent from Heaven and not invented by men Why doe we not then with all reverence hear him and with all diligence beleeve him as a Prophet sent from God especially seeing it is threatned concerning him by name That whosoever