THE HISTORY OF THE CREATION, AS IT IS WRITTEN BY MOSES in the first and second CHAPTERS of GENESIS, plainly opened and expounded in several Sermons preached in London. Whereunto is added a short Treatise of GOD'S actual Providence, in ruling, ordering, and governing the world and all things therein. By G. W. Bachelor of Divinity and Pastor of St. john Evangelist. LONDON, Printed for John Bartlet at the sign of the gilt Cup, near St. Austins-gate in Paul's Churchyard, 1641. TO THE RIGHT HONOURABLE AND NOBLE Lords FRANCIS Earl of BEDFORD, Robert Earl of Warwick, William Viscount Say and Seal, Edward Viscount Mandevilc, Robert Lord Brooke, John Lord Roberts, and the rest of the Honourable Lords Committees in the upper nou●e of the high Court of Parliament, Grace and Peace with multiplicity of all Blessings temporal and eternal. Most Noble LORDS, THat which the learned Doctors of the Jews do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say of their Masorah, to wit, That it is an hedge or defence to the Law. We Christians may more truly say of our weekly Sabbath, the Lords day, that it is the hedge of defence to true Christian Religion. Masoreth sepes legi. For as their Masorah (which was their Annotations upon all the Scriptures of the old Testament, showing the genuine reading and signification of every word in the Hebrew text, with what pricks, vowels and accents it ought to be, and was anciently written and read by Moses and the Prophets, and by tradition from Ezra, and other succeeding Fathers in all ages delivered over unto them) did serve as an hedge and fence to keep the Scriptures of the old Testament pure from all corruption and alteration, so that if any Scribe did in writing any copy of them, omit or add one word or letter; or alter and change any vowel, point or accent, his error might easily by the notes and rules of their Masorah be discerned and amended: So the Lords holy weekly Sabbath being rightly observed according to the Law of God, and the first institution and sanctification of it, that is, First, by cessation and rest from all worldly cares, and all secular affairs (in respect whereof it is called in Scripture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbath, that is, rest and cessation.) Secondly, by devoting it only to the worship and service of God, and by sanctifying it with preaching, reading and hearing of the word, prayer, meditation, and other works of piety and exercises of true Religion (in which respect it is called the Lords day, that is, the day of the Lord Christ, consecrated to his honour, and to the service and worship of God in his name) It is most certainly (as we find by experience) a strong hedge and fence to true Christian Religion, by which true piety, and the true knowledge and worship of God, and true Faith in Christ, are upheld, maintained, increased and continued among all Christian nations from generation to generation. Without observation of this weekly Sabbath, and keeping this day of the Lord Christ holy, by holy assemblies, the public and private worship of God, the knowledge of Christ, the memory of our Redemption by him, and of his finishing and perfecting that great work, and resting from it in his resurrection, the public preaching, reading and hearing of the word, and all other exercises of Christian religion, which are the most effectual ordinary means of grace and furtherances to eternal life and blessedness would undoubtedly grow out of use, and at length utterly decay and vanish. This consideration did move me to insist more largely upon this subject, and to make many Sermons upon that Text, Gen. 2. 2, 3. which briefly relates the first institution of the Sabbath on the seventh day in the first week of the world; and God's blessing and sanctifying of every seventh day in every week to be an holy Sabbath to his people. Out of which Sermons first publicly preached to mine own peculiar flock, I did afterwards compose this Treatise at the importunity of some of my best affected hearers, and imparted several written copies of it unto divers of them, having at that time no hope to get it licenced for the Press. For by God's special providence I having handled the doctrine of the Creation, out of the 1. Chap. of Genesis, was by my order of preaching and expounding of that Scripture, led along and brought to this Text, concerning Gods sanctifying of the seventh day, at that very time when a book of liberty for sports on the Lord's day, was by the Bishops in every Diocese sent to every Parish Church, and commanded to be publicly read by every Minister in time of divine Service in the audience of all the people: And because I proceeded to handle this subject, as the order of my text did lead me; and durst not balk that part of God's word; I was three several times convented before my Ordinary, and admonished under pain of suspension, to proceed no further in this doctrine, not for any error which could be objected against any part or passage in it; but only because the times would not bear it; And because I did not hold it fit nor safe for me to obey man rather than God by concealing from my flock any part of God's truth, and shunning to declare unto them the whole counsel of God; I have undergone the high displeasure of that Primate to whose jurisdiction my Church doth belong, who upon divers false informations of catchers, which have been employed to entrap me in my words that they might have something whereof to accuse me, hath caused me to be convented before the King's Majesty, and the Lords of his Honourable Privy Counsel, and hath charged and accused me to be a Preacher of factious and seditious Doctrine, and for many years the great troubler of the City of London: Whereupon I was committed close prisoner for two and twenty weeks, and through close custody was by sickness brought near unto death, and could not obtain so much liberty as to be confined to the limits of my brother's house for the safety of my life, upon bail of a 1000 pound given, until by the testimony of fifty five Neighbour Ministers of best report in and about the City, I was declared to be innocent and free from all the crimes of which I was accused. Now blessed be God for your happy Assembly in this most hopeful Parliament, by which I have been eased of my straight bonds, and the times are so changed, that this Treatise, and divers others of my labours are licenced to pass by the Press into the public view of the world. I should not have dared to commend it to the sight, and grave Judgement of your Honours; If your godly Zeal for the sanctifying of the Lords day, and for the honouring of the name of the Sabbath (which appeared most evidently to us all, who of late were present at the time when that scandalous libel, entitled, Sunday no Sabbath, was most accurately and judiciously sifted and examined by your Honours, and justly censured and condemned to the fire) had not encouraged me to this bold attempt. Although I have in this Treatise propounded and assayed to prove out of the Text and other places of holy Scripture such a ground of the weekly Sabbath, as the learned in their writings have not heretofore observed: Yet because the end, use and scope of this discovery is most pious and godly, and it tends altogether to heap more honour on Christ, to advance Redemption above Creation; grace above nature, the state of Regeneration above the state of Innocency; and to show a necessity of the change of the Sabbath from the seventh and last, to the first day of the week, after Christ's performing and finishing of that great work of our Redemption in his resurrection; for which he was promised on the seventh day next after the ending of the Creation: I hope it will give no offence, nor receive censure of novelty; but rather find grace and acceptation in the eyes of your noble persons. That great God (who hath (as I believe and here profess) magnified his holy weekly Sabbath by grounding it in the first institution on Christ promised; and hath made it more honourable by removing and carrying it along together with Christ the Redeemer from the day of the promise to the day of the full performance of the great work of Redemption) magnify your Honours, and make your persons still more and more honourable, by noble Acts undertaken and performed for the honour of his holy name, the advancement of true Religion; and the peace and prosperity of this Church and Kingdom under our most gracious Sovereign Lord and King. To whom next under God and the Lord Jesus Christ, I most humbly devote myself, and vow to remain ever a most loyal subject; and next under him to your Honours A most dutiful servant and daily suppliant to God for your everlasting blessedness, GEO. WALKER. OF The external Works of GOD in general, PSALM. 135. 6. Whatsoever the Lord pleased that did he in Heaven and in Earth, in the sea and all deep places. THE external outward works of God which follow in the next pla 〈…〉 after his internal works, are indeed nothing but his actual execution of his eternal counsel, purpose and decree. For the unfolding of which works in general, and laying open of the nature, use and several kinds of them, I have made choice of this Text. From the words and circumstances whereof, we may easily gather all points of instruction necessary to be known concerning the general nature, use and kinds of them. First, here the words of the Psalmist show that he speaks of God's outward works, because he limits them to places and times, to Heaven, Earth, Sea and all deep places. Secondly, he speaks of them all in general none excepted, so the Hebrew word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which signifies all in general whatsoever, doth plainly show, and also the perfect enumeration of all places which are in the world, and wherein any outward sensible and visible work can be done, to wit: the Heaven, the Earth, the Seas and all deep places. Thirdly, he showeth that God is the author of these works, as he is Jehovah, that one eternal God in whom there are three persons, Father, Son and Holy Ghost, for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah the Lord doth or hath done. Fourthly, he showeth that the Lord doth all these works of himself according to his own will and pleasure, and none of them all by compulsion, unwittingly and unwillingly, but even as he pleased, and after the counsel of his will and pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever the Lord pleased. Fifthly, he intimates that all these works of God come necessarily, infallibly, inevitably and irresistably to pass, and that none of them all can fail which God hath been pleased to do, but so come to pass as he pleaseth in every respect, even in the same time and place. This he intimates in that he saith every thing whatsoever the Lord pleased, he hath done. Sixtly, he showeth that these outward works tend to make God known, and are of use to bring us to the knowledge of the true God, and in and by them God is known aright and his greatness also. This is manifest by the dependence of this ver. on the former. For having said, I know that the Lord is great and that our Lord is above all gods, he brings in this text as an argument and proof saying, Whatsoever the Lord pleased that he hath done, which is in effect all one as if he had said, I know this by his doing of all his outward works, for whatsoever the Lord pleased that he hath done. Seventhly and lastly, he shows the several kinds of Gods outward works that they are not only creation but also actual providence which concludes in it the government of the world, the fall of man, and the restauration of mankind by the redemption of the world. Works of creation he expresseth, vers. 7. and works of his actual providence, as ordering, governing and saving of his people by Christ, which was signified in the deliverance from Egypt, he reckons up in the rest of the Psalm both before and after my text, So than it is manifest that this text considered with the circumstances thereof, serves abundantly for the opening of the nature, use and kind of God's outward works. In the unfolding whereof, ●irst let us note the order, coherence and scope of it. Secondly, let us take a view of the words and sift out the true sense of them. Thirdly let us observe out of them by way of doctrine, a perfect description of God's outward works in general, and lastly apply for some use the doctrine to ourselves. The order and coherence is this, First the Prophet in the 3. first verses, exhorts all to praise the Lord and to laud his name, more specially the Lords servants who are continual professors in his Church. Secondly in the 3, 4, 5. verses he gives some reasons drawn from the Attributes of God and the consideration of his nature, to wit, because the Lord is good and his name pleasant, and because of his own free grace he hath chosen Israel, that is, his elect and faithful Church to be his own peculiar people, and because the Lord is great and is a God above all gods. In testifying and affirming the Lords goodness and being above all gods, he brings for proof his own knowledge and experience. I know (saith he) that the Lord is great, vers. 5. Thirdly he doth prove God to be such a one, even so good, gracious and great by his outward works, and showeth that by them he knows God to be so, ●or he saith here in this text, Whatsoever the Lord pleased that he hath done, in Heaven and in earth, in the Sea and all deep places. So that it is plain by the order, dependence and scope of the text, That here David extols Gods outward works in general, as things proceeding from his own good pleasure, and serving to prove him to be good and gracious, and to make us know him so great and glorious a God as he is. In the second place, for the words themselves, they are plain and easy to be understood at the first hearing without any laborious interpretation. They run thus in the Hebrew, All which the Lord pleaseth he hath done, in Heaven, Earth, Sea and all deep places. This word (all) shows that he speaks not of some particular works, but of all in that kind. The word Jehovah is the proper name of God considered in the unity of his essence with all his essential Attributes, and every one of the 3. Persons is called by this name, as they are of the same essence and all one God. The enumeration of all the notable places in the world wherein these works are done discovers the works which he here speaks off, to be outward works which do not abide in God's essence and there only subsist as his eternal counsel, decrees and inward operations do, but are done in time and place and have their subsistence in and among the creatures, such as are creating, ruling, ordering, upholding of all things, and also redeeming and restoring of all mankind. The word [pleaseth] limits the general note or particle (all) unto all works which in themselves are good, or else serve for good use, and so are pleasing to the Lord for the use sake. He doth not say that the Lord doth all things which are done, but all things which he pleaseth, that is, he doth not make men sinful and wicked, neither doth he work rebellion in men, which is displeasing unto him, but he doth whatsoever is pleasing, that is, all things which are agreeable to his nature. And whatsoever is according to his will and good pleasure, that he doth, none can hinder it. This is the true sense and meaning of the words. Now from the text thus opened and the circumstances observed, we may gather a perfect description of them in general showing the nature and use of them. The description of God's outward Works. The outward works of God in general, are all things whatsoever the Lord God Jehovah, that one infinite and eternal God, 3. Persons, Father, Son and Holy Ghost doth according to his eternal purpose, and after the counsel and good pleasure of his will, work, and bring to pass, not within, but without himself in all the world and upon all creatures therein, and that certainly and irresistably in due time and place to the communicating and making of himself known to men and Angels in his infinite and eternal nature and in his goodness, grace, glory, power and all other essential properties, for the salvation and eternal blessedness of his elect in Christ. This description truly gathered from this Text, and the scope and order of it and discovering plainly the nature and use of God's outward works in general, I will prove in every part and branch orderly and will conclude with some application. The first thing in it is the general matter of God's external works, they are things done; that is, not only actions working and operations, such as Creation, Redemption and the like; but also things or works made, effected and done by those actions, as Heaven, Earth, Angels and other things created. For all these are things done and wrought by God. This Branch is plainly expressed in this word of my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (hath done) or doth or hath made, for the Hebrew word signifies all these. And that God's outward world's consist in doing and are things not spoken or promised but done and wrought, Divers testimonies of Scripture do show, Psal. 44. 1. David calls them works which he hath done: And Isa. 28. 21. The Prophet saith, that the Lord doth his work, his strange work. And not to stand in repeating many Scriptures in a point so plain; This is one word is sufficient that the two Hebrew words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are used in the Scriptures to signify Gods outward works are both derived of verbs which signify doing. The second branch in this description comprehends in it the Author of these works, to wit, the Lord God Jehovah, that one infinite, eternal God and three Persons, Father, Son and Holy Ghost: This Branch doth distinguish these works. First, from the works of creatures which are proper to them. Secondly, from the personal operations of God as the eternal begetting of the Son which is proper to the Father and is his work only. That God considered in the unity of his essence as he comprehends all the three Persons, is the Author of these works, and that they are common to the Father, Son and Holy Ghost, and every one of them hath an hand in every work of this kind; though one more immediately than another: The word Jehovah here used in the Text doth plainly show, where it is said, Whatsoever Jehovah pleased or was willing to do, that he hath done: which word is so proper to God, and signifies One God, that it also agrees to every person in that one God. And this is also confirmed by divers other testimonies of God's word, which show that in divers of these outward actions or works, the Father works by the Son and the Son by the Father with and by the Spirit. The first great work of this kind, even the work of Creation, which sometimes is attributed to the Father as more peculiar to him, because terminatur in Patr●, as the Schoolmen speak, that is, it is bounded and termined in the Father, and he is principium & summus terminus creationis, the first beginning and utmost bound of creation, from whom it first proceeded, even this is attributed to the Son and Spirit also, as being common to all the Persons, as Psal. 33. 6. By the word of the Lord (that is the Son) were the Heavens made and all the host of them by the Spirit of his mouth. To which add, Job 33. 4. The Spirit of God made me, & John 1. 3, 10. & Colos. 1. 16. where it is said, that by the eternal word the Son all things were made both in Heaven and Earth, visible and invisible, and without him was made nothing of all that was made. So likewise in that outward work of Judgement executed on Sodom and Gomorrah, Gen. 19 24. Jehovah is said to rain down from Jehovah out of Heaven fire and brimstone, that is Jehovah the Son from Jehovah the Father, who are both one and the same God Jehovah; yea that these external works of God are not divided some to one Person and some to another in the Trinity, but are common to all the Persons and proceed from that one common essence, according to that saying of the Schoolmen, opera Trinitatis ad extra suns indivisa. Our Saviour showeth most plainly, joh. 5. 19, 22. where he saith, that as the Son cannot work of himself alone without the Father, but he must have and see the Father working with him, so the Father doth not judge any, that is by his own proper act of judgement, but hath committed all judgement to the Son, that he may have a hand in all judgements together with himself, and john 16. 13, 14. speaking of that special illumination of men's hearts and inward teaching which seems most proper to the Spirit, he saith it is not of himself alone, but it is what he hath heard and received from the Father and the Son, And therefore the second Branch is manifest that the doer of the outward works of God is Jehovah our God, and all the three Persons in God. The third Branch comprehends in it the outward moving cause of all these outward works: namely, Gods own will and pleasure, for he is said to do them according to his eternal purpose, and after the counsel of his own will. This is expressed in the description and in the words of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever the Lord pleased, that is, whatsoever is according to the Lords will and pleasure that he hath done, and this is testified in other Scriptures, as Psal. 115. 3. where it is said, that the Lord doth whatsoever pleaseth him, and Isa. 46. 10. where the Lo 〈…〉 saith I will do all my pleasure, and jonah 1. 14. All which places show that first the Lord hath a mind and pleasure to do such things, and thereupon he doth them. Also, Ephes. 1. 11. It is said he doth work all things after the counsel of his will. And Acts 2. 23. & 4. 28. the work of our Redemption by Christ, and all that he did and suffered is said to be done by the determinate counsel of God. Therefore this Branch is manifest, namely, That Gods will and pleasure is the only inward moving cause of all his outward works, and that they are nothing but the execution of his eternal will and decree. The fourth Branch by which these outward works are specially distinguished from his inward operation, comprehends in it the subject wherein these works do subsist and the circumstance of time and place wherein they are done. For these works are not done within God himself, neither do they subsist in his Essence, as his inward operations do, but they are, Extra Dei essentiam, without God's essence, they are done in all the world, and upon the creatures, some in Heaven and some in Earth, others in the Sea and all deep places (as my Text saith) and they have their circumstances of time and place, as God hath appointed from all eternity. The Creation was in the first beginning of time in the first six days of the world, Gen. 1. The Redemption wrought by Christ in the midst of years between the Law and the Gospel, Hab. 3. 2. and upon the mountain where Jerusalem stood, Isa. 25. 6, 7. The great execution shall be at the end of the world in the last day of Judgement, and the works of God's government and actual providence as they are divers, so they are done at divers times, and in divers places of the world, as experience teacheth, on the very day which the Lord appointed did the flood come upon the old world, Gen. 7. 11. In the same day which God had foretell was Israel delivered out of Egypt, Exod. 21. 41. And howsoever the words of the Apostle, Act. 17. 18. intimate that in God (and not without him) We live, move and have our being, yet we are not thus to understand that these things are, and that we subsist in God's Essence, and that we are so in God as his inward operations and eternal decrees are: But that we all are compassed about with God's presence and essential power, which are every where, and by him as by the chief efficient cause and author of life, motion and being are sustained and upheld in life, being and motion continually. For to be in God, that is, to subsist in his essence, doth necessarily imply coeternity and consubstantiality with God. Quicquid est in Deo Deus est, nothing can be within his Essence, but it must be coeternal with God and of the same Substance with him. He who denies this must needs deny God to be immutable and most simple, free from all composition. Therefore this Branch also is most manifest and doth contain in it nothing but solid Truth. The fifth Branch contains in it the manner of God's outward works, to wit; that in respect of God himself, they are done with such power as cannot be resisted, and in respect of the event, they are certain, infallible and cannot fail. This is truly collected from the Text: For it is said that all Whatsoever the Lord pleaseth he doth, or hath done, which shows that not one jot of his will and pleasure fails but comes to pass. If his will or pleasure could be resisted or any thing prevented which he willeth to work, surely the Devil who is so cunning, watchful and malicious would in some things have defeated God, or this either by himself or some of his instruments: But this Text affirms the contrary, that whatsoever the Lord pleased he hath done in all the world. Therefore in respect of God they are all unresistable, and in respect of the event infallible. And this David testifieth, Psal. 115. 3. saying, The Lord doth whatsoever pleaseth him. And Isa. 46. 10. my counsel shall stand, and I will perform all my pleasure, yea because these are voluntary works of God and are willed and decreed in his secret counsel from all eternity (as I have noted before) therefore they must needs be unresistable, for Who can resist his will, Rom. 9 19 The sixth Branch contains the principal use and effects of Gods outward works; namely, the making of himself known in his nature and essential attributes and so communicating himself to his elect. That Gods external works do all serve for this use and do work this effect we may gather from the dependence and inference of this Text. For the Psalmist having professed that he knows the Lord to be great and that he is the only true God above all gods, that is, who hath all the essential properties of the true God, he proves it by and from his works, and showeth that by means of them he knoweth it. And other Scriptures and experience confirm the same, Psal. 19 1. It is said, that the heavens declare the glory of God, and the firmament showeth his handy work, day unto day uttereth speech, and night unto night showeth knowledge, and Rom. 1. 20. The visible things of God are seen from the creation of the world, clearly being understood by the things which were made: Even his divine Power and Godhead. So the works of Gods actual providence in governing and upholding the world, and in moving the Heavens and the stars in order, do show his infinite wisdom and supercelestia'l glory, Psal. 8. 1. His overthrowing of his enemies and the persecutors of his Church, as in the stood of Noah, and in the drowning of Pharaoh and his host do show his power. His giving of Christ his Son for a Redeemer abundantly testifieth his infinite goodness and bounty; his punishing our sins in Christ to the full, shows his infinite Justice, and his pardoning of believers by Christ's satisfaction, freely given and communicated to them, shows his infinite mercy and free grace, as the Scriptures often testify, and our own consciences within us do witness and our daily sense and experience do prove. And in our Redemption and application of it we see discovered the Trinity of Persons in one God. And while we in these things, as in a glass behold the glory of God with open face (the veil of ignorance being removed) we are changed into the same Image from glory to glory, and so come to have communion with God, and the fruition of him, 2 Cor. 3. 18. The seventh and last Branch sets before us the utmost end of all Gods outward works, to wit the eternal blessedness of the elect, by the communion, vision and fruition of God in all his glorious attributes, as wisdom, power, goodness, mercy, justice, and the rest. The Text itself intimates this Truth to us; saying, that all these works of God proceed from his good will and pleasure. For the good pleasure and will of God consists chiefly and principally in willing that his elect shall be brought to perfect communion of himself and of his glory for their eternal happiness. And what God willeth according to his own good pleasure, and doth because he is pleased so to do, it must needs aim at the blessedness of his elect by the sight and fruition of him and his glory. Now therefore all Gods outward works proceeding fiem God's pleasure must needs tend to this end, and this is confirmed, Rom. 8. 28. & 1 Cor. 3. 21, 22, 23. where we read that all things work together for good to them that love God and are the called according to his purpose, and that all things are the elects, the world, life and death, things present, and things to come, and they are Christ's and Christ is Gods, also Col. 1. 16. all things visible and invisible were created as by Christ so for him, that they might serve him for the salvation of his elect, and for this end and purpose Angels, principalities and powers are said to be made subject to Christ, 1 Pet. 3. 22. And their office and ministry and the great wonders which God doth by them are said to be for them, who shall be heirs of salvation, Heb. 1. 14. To these testimonies many reasons might be added, I will only call to mind that which I have else where abundantly declared and proved, to wit, that for this end the world is upheld by Christ, and for his sake and through his mediation ever since man's fall, and for this end the wicked live, even the barbarous and savage nations, either that they may serve for some use to God's people, or for the elects sake whom God will raise up out of them, or that God may show his justice and power on them being sitted for destruction, to the greater glory of his elect, even the judgements of God on the wicked, and their damnation serve for this end, to increase the blessedness of the Saints. The doctrine of this description serves for to stir us up in Use 1. imitation of God our Creator, not to content ourselves with saying, purposing and promising, or with making a show of doing good works, but to be real, true, constant and faithful in performance of them. I or so doth God, whatsoever he promiseth or purposeth or is pleased to doc, that he doth in Heaven and Earth. Sluggards who delight in idleness doing nothing, and Hypocrites who say and promise and make great show of doing, but are barren of the fruits of good works, as they are most unlike to God and contrary to him, so they are hateful and abominable in the sight of God, and they only are accepted of God who are active Christians, always doing good and abounding in the work of the Lord, their labour shall not be in vain, but every one shall receive reward according to his works which are evidences of his communion with Christ, and of his faith, justification and sanctification; wherefore seeing God is always reaching forth his mighty hand to work in Heaven, in Earth, in the Sea and all deep places for our profit: let us be always doing and studying to do good for his glory. Secondly it serves to move and direct us in and through the outward works of God to see and behold the infinite, eternal Use 2. and omnipotent God, and his divine power and Godhead, and in the unity of God's essence, the sacred Trinity of persons, because all the persons have a hand in every work, and that one God who is three persons is the author and worker of every divine outward work, as this doctrine teacheth. It is a common custom among men when they see and behold the handy work of any person, to remember the person, to be put in mind of him by the work, especially if he have known the person before, and bear the love and affection to him of a friend and a beloved one. So let it be with us, so often as we see and behold the visible outward works of God, let us in them behold the face of God, and remember his glorious attributes. Let us in the great works of Creation behold the wisdom and power of God the Creator, in the work of Redemption the mercy, bounty and love of God, in our Sanctification, the love and the holiness of God, and in them all let us behold the three glorious Persons in that one God who worketh all things after the counsel of his own will. The Father by his eternal Word and Spirit creating all things. The Son sent forth by the Father in our nature, and sanctified by the Spirit, redeeming us and paying our ransom. The Holy Ghost shed on us by God the Father through the Son Christ in our regeneration. And all three conspiring together to purge, sanctify and justify us, and to make us eternally blessed in our communion with them, and in our fruition of God in grace and glory. And let us take heed and beware of idle and vain speculation of God's great works which show his glory and proclaim his glorious Attributes, Wisdom, Power and Goodness, lest by such idle negligence we become guilty of taking the name of the Lord our God in vain. Thirdly from this description we may easily gather and conclude, Use 3. that sinful actions as they are evil and sinful are not Gods works; for God is pleased with those things which he doth, and his works are according to his pleasure, but God is not pleased with sinful actions and evil works, he hath no pleasure in iniquity, Psal. 5. 4. If any ask, How then can it be done if he will not and be not pleased? I answer, That in them there is to be considered, 1. A natural motion or action proceeding from some created power, and so from God the Creator, and this is good and of God and according to his will as it willeth things properly. 2. There is a corruption, perverseness and crookedness of the action, this is of the Devil and man's corruption: this God hateth; but because actions thus corrupted and stained make way for God and give him occasion to show his wisdom and power in overruling them and disposing them by his hand to a good end and his justice in punishing them; therefore God is pleased to continue that natural power to the wicked which they pervert and abuse, and to overrule such wicked works and to raise light out of that darkness. And therefore let us not impute any evil and sinful works to God, as they are evil and sinful, nor wickedly imagine that he is the author of sin. His hand is never in any sinful work, otherwise then to overrule, order and dispose the sinfulness and evil thereof to some good end and purpose. Fourthly we are hereby admonished not to impute any work Use 4. done in the world to fortune or chance, as worldly Epicures do, but to escribe all works and every thing which comes to pass to the certain will, purpose and determinate counsel of God. It is true that in respect of second causes and purposes of men, many things come to pass accidentally and by chance, no man purposing or intending any such thing, but in respect of God they are certain and infallible, they all happen according to his will, and without it not an hair can fall from our heads nor a Sparrow fall to the earth, all power and motion is of him, and the abuse of the power and motion which is from the Devil and man's corruption he willingly permitted, and doth overrule and dispose by his wisdom and providence to a good end. And therefore in all casualties and accidents let us comfort ourselves and rest content and be patient knowing that they come not but by his will and pleasure. Lastly let us rejoice in all the great works which we see done in the world, and honour them as means tending to Use 5. our salvation, if we be Gods faithful people, and with care and conscience walk before him according to his word, and let the sight of them put us in mind for our comfort, that our God in whom we trust doth not lie idle, nor slumber or sleep, but by a mighty band and stretched out arm hath done all these great things, and is continually doing and working for us, to bring us at length out of all troubles and dangers, and to set us and establish us for ever in eternal rest, glory and blessedness. The next thing which in order followeth after the description of God's outward works in general, is the unfolding and distinct handling of the several sorts and kinds of them. And because the right dividing of them into heads, and the reducing of all the particulars unto their proper and natural heads, is a main ground of light, and a sure way to the distinct handling and understanding of them, I will therefore (before I proceed any further) labour to divide them aright into their natural heads according to the rules of reason and truth, and so will proceed to that which is the first in time, and by the course and order of nature, namely the creation of the world and all things in it. The learned though they all acknowledge every kind of God's outward works, and do not differ in the kinds and numbers of them: yet they are at variance about the true division of them into their first and principal heads. Some divide the works of God into the works of Creation and the works of Redemption. But this is no perfect division, the two members of it do not contain all the outward works of God, for over and besides them there are works of preservation and of judgement and revenge. Others divide all Gods outward works into the works of nature and the works of grace. The works of nature they divide into two sorts, 1. The works which concern the first beginning of nature, that is, the works of creation, 2. The works, which concern the preservation, which they call the works of God's providence. The works of grace they hold to be the works of Redemption and restauration of mankind, by which God brings supernatural blessings to men: But this division fails in divers respects. First, It makes a difference between works of nature and works of grace, whereas indeed creation and preservation, which they account works of nature, are in some sense, works of grace. For God of his own free grace created man in his own Image: And now and ever since the first sm of Adam, which brought death and destruction into the world, all works of preservation by which God preserveth men in being and life, are works of free grace, and the preserving of his Elect unto his heavenly kingdom is a work of supernatural grace in Christ. Secondly, they err in distinguishing between the works of God's providence, and the works of Redemption and restauration, whereas Redemption and restauration are principal works of God's providence, by which God provides for his elect in Christ, such things as neither eye hath seen, nor ear heard, neither have entered into the heart of man, 1 Cor. 2. 9 A third sort there are who divide all Gods outward works into these two heads only; namely, the works of Creation, and the works of actual providence. This I take to be the best and most perfect division. First, because under these heads are all Gods outward works contained, and there is not any one which may not be reduced under one of these two. For whatsoever God doth, or hath done, or can do for the giving of the first being to all things may be reduced to Creation. And whatsoever God doth, or can do for the ordering, preserving and disposing of things created, and of their being and well-being, may be brought under the works of his actual providence. Secondly, there is a perfect distinction and difference between the works of creation and the works of actual providence: So far as man's substance differs from man's misery and man's felicity, so far doth every proper work of Creation differ from the works of Gods actual providence in their objects. And although God in the creating of things in order did show his providence for man, in that he first made a place of habitation for him, and all things which may serve for his use, as plants, trees, fruits, light and other necessaries before he created him, yet this breeds no confusion between the works of creation and the works of preservation, for two things may go together in time and place, and may be in the same subject (as we see, sense and understanding, hearing and seeing in one man at the same time, and heat and light in fire) and yet they may be different in themselves. This order therefore I do purpose to follow hereafter by God's assistance in prosecuting the body of Divinity. First, I will begin with the Creation, and will labour to unfold the nature of it in general. And then I will proceed to the handling of all the special works thereof, every one distinctly by itself in particular. Secondly, I will pass from thence to the works of Gods actual providence, under which comes the government and preservation of the world, and of all things created, and the ordering and disposing of every thing to the proper end of it. More especially, the fall of man into sin, misery, and guilt of damnation. And the Redemption of man from misery and his Restauration to grace and glory by the application and fruition of Redemption, and by true spiritual union and communion with Christ the Redeemer, and with God the Father in him by the inhabitation of the Holy Ghost. Thus much for the general Doctrine of God's outward works laid down in this Text, and for the division of them in their several heads and kinds, unto which all the particular outward works may be reduced. FINIS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. OF THE CREATION OF THE WORLD. GEN. 1. 1. In the beginning God created the Heaven and the Earth. IN this Chapter the historle of the Creation is most plainly and succinctly written by Moses, and the works of the six days are distinctly laid down according to the order wherein God created and made all creatures in heaven and earth. In the second Chapter, some things which were but more briefly and generally laid down in the first Chapter, to wit the creation of plants, herbs, and trees, and of birds and beasts, and especially of man and woman, and the creation of the garden of Eden, with other circumstances; are more plainly and fully related. And therefore I have made choice of those two Chapters, the words whereof do give us ground and occasion to handle the doctrine of the creation, and to discuss of all points therein needful to be known for the glory of God, and our own profit and comforts. In the whole history, comprehended in these two Chapters, the Spirit of God offers to our consideration two things. First the creation as it is a work of God, together with the several parts and degrees of it. Secondly, the creatures produced by that work, even the whole world, and all things therein contained; that is, the heavens and the earth, all the host of them. Creation is here described: First, generally according to the Creation. common nature of it, as it concerns all creatures, and is the making of them all. Secondly, it is distinguished and described particularly according to the several parts and branches thereof, as it concerns several kinds of things created. First, Creation is described generally by the name, the Author or cause, and by the time and form of it, throughout this whole Chapter. Secondly, it is distinguished into two branches or degrees. The first is simple or absolute and immediate creation, which is a making of something out of nothing. The other is secondary creation, that is, a making of perfect things out of an imperfect matter which was before created of nothing, and was of itself most unfit for any such substantiáll form and being as was raised out of it. Simple or absolute creation, which is a making of things out of nothing, is laid down in the first verse: And that is here distinguished 1 into two particular branches, according to the number of the things created; the Heaven and the Earth. The first is, the creation of the highest heavens, and all the host of them, as the spirit of God by Moses expounds himself more plainly, Chap. 2. 1. This was a most perfect creating and making of things perfect in nature, form, and being, out of nothing, and that in an instant. The second is, the creating of the earth, that is, a rude imperfect mass, and confused Chaos or deep, which was without form and void, and fit for no substantial form or perfect being as yet; neither could subsist, but by the spirit supernaturally sustaining it. For so the word, Earth, is expounded in the next verse, even to be that rude mass and deep, which he made of nothing, that it might be the common matter of all the inferior visible world, and of the creatures therein contained. The second main branch of creation, which I call secondary, or 2 mediate creation, and which is a making of things perfect out of an imperfect matter created of nothing, is laid down historically throughout these two Chapters, where the creation of the several kinds of creatures in the six days is described particularly And this hath also two particular branches. The first is the creating of things out of the first rude confused matter, which was without form and void, and full of darkness; such was the creating of the four elements: 1. Fire, called light. 2. The Air, called the firmament. 3. The Waters, or the Seas. 4. The Earth or dry land. The second is, the creating of things perfect out of the second matter which was beforehand form, and disposed into the form and substance of elements; such was the creation of the Sun, Moon, and Stars in the heavens; and of the fowls in the air, and fishes in the sea, and beasts on earth, which were all created of the second matter, that is, of the matter of the elements brought into form. There is besides these branches of creation, another particular creation, mixed of simple and secondary creation, namely, the creation of man; who, in respect of his body, was made of the dust of the earth by secondary or mediate creation; and in respect of his soul was created by God, as the Angels were, immediately of nothing, by a simple, absolute and immediate creation. This is also described, First generally in this Chapter, verse 26, 27. and also distinctly, and particularly, Cap. 2. 7. And as this history doth describe the act or work of creation, Creatures both generally, and particularly in all the branches thereof: so also all the Creatures or kinds of things created. The Creatures are here distinguished according to the time and order of their creation. Some of them were created in the first beginning of time, in the first moment wherein time first began, to wit, the highest heaven with the inhabitants thereof, the Angels; and the earth, that is, the rude mass or first common matter of the inferior world, and all the creatures therein. Some of them were created in the progress of time, or in times distinct, even in six several, days, to wit, all the rest of the creatures: and they are distinguished by the time and order of their creation. Some were created the first day, some the second, and the rest severally in the rest of the six days, and they are described by their several names and natures, as shall appear hereafter, when they come to be handled distinctly. CHAP. I. Of the Creation in general. What the Hebrew word signifieth. Of the Author, Time, Object, and Form of the Creation. A description of it: demonstrated in all the parts. The Manner of Creation, in four things. Angels had no hand in the Creation. Four uses of the Point. THe first thing now to be stood upon, is the creation in general, as it is described in the general nature of it, by the name, the Author or causes, and the time when it first began, and when it was done, and that chiefly in this first verse. First, Creation is here set forth by the name of it in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, created. Secondly, by the Author or sole efficient cause of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God. Thirdly, by the time when God began the creation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the beginning; and wherein he perfected that work, in six days. Fourthly, by the form and manner of it, vers. 3: God said, and it was done. First, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, created, if it be rightly understood according To create, what. 1. to the true and proper signification of it in this place, may give great light to the matter in hand. I will therefore first distinguish it according to the several significations in which it is used in the Scriptures, and will show in what sense it is here to be taken, and then will come near to the matter. First, it signifies properly, that extraordinary miraculous work of God by which he gives a substance, and substantial being to things which before were not, and doth make them either of nothing, or of some matter which hath in itself no natural fitness or disposition to receive such a form, or to be turned into such a substance: thus it is used, Deut. 4. 32. in these words, from the day that God created man. And Psal. 148. 5. He commanded, and they were created. Secondly, by a metaphor, this word signifies the extraordinary 2. works of God, which are very like unto the creation, because they are done by a supernatural power, and suddenly brought forth as it were out of nothing, when there was no means, or natural disposition going before. Thus the 〈◊〉 of regeneration (in which the wicked corrupt heart of man, 〈◊〉 by nature is unfit for any holiness, and most prone to wickedness, is changed in a moment by the Spirit of God, and becomes a clean creature and a new man) is called creating, Psal. 51. 12. Thus are all great and miraculous works of God called creating: When he raiseth up wonderful strength out of weakness, and by them who are as nothing, doth overthrow mighty giants and strong armies; this is called creating, Exod 34. 10. When God of a stubborn, stiffnecked nation, and of a people scattered, despised, and counted worse than nothing, raiseth up and maketh a most holy people and glorious Church, as he will do in the last conversion of the Jews, this is called commonly in the Prophets by the name of Creation, as Psal. 102. 18. and Isa. 43. 7. and 65. 18. And when the Lord in his just wrath doth raise up evil, and destruction to the wicked out of good things, which naturally turn to good; this is called creating, Isa. 45. 7. and 〈◊〉 ●●ery raising up of things without means, as Psal. 104. 30● When God suddenly beyond means or expectation, by the supernatural power of his Spirit reneweth the face of the earth, it is called creating. But in this place the word is to be taken in the proper sense, for making things either of nothing, or of matter made of nothing, and of itself unfit and without natural disposition for receiving any such form as that which God doth give unto it. The word thus expounded showeth what creation is, even a making of things out of nothing, or of rude matter undisposed for such a form and being, as God in an instant frameth one of it. And so it differs from all other kinds of making and producing things; as from natural generation of living creature's, and of clouds, rain, thunder, and the rest, which are made by an ordinary power out of matter fitted for the form of things produced: and from all artificial making of things, as house, and other things made by art of matter fitted 〈◊〉 〈◊〉. The second thing by which create 〈◊〉 〈◊〉 is the author Author of creation. and cause of it, expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is not here used metaphorically, to signify Angels, false Gods, and men who are ministers and vicegerents under God, as it is sometimes used in Scripture; but it is here taken in the sense, which is most common and frequent in the original, that is for the true God, and is one of his sacred Names. And it is a word of the plural number, and in many places is joined with verbs of the plural number; and that for this end, to teach us, that though God, whose name this is, be but one in nature and essence; yet in that unity of essence, and in that one eternal Jehovah, there is a plurality, that is, a Trinity of Persons. This word therefore doth here plainly intimate unto us, that Creation is an action of the whole Trinity, and that it is the joint work of all the three Persons, even of God the Father, God the Son, and God the Holy Ghost; and this shows, that neither Angels, nor false Gods, but Jehovah the true God, is the Author of the Creation, as appears, Cap. 2. 7. The third thing by which the Creation is described, is the time of it, both the first time in which God began to create, and did Time. create the highest heaven, and the rude mass, the earth; and also the progress of time in which God created all visible things in order, and finished the whole frame of the visible world: This is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the beginning, and in other parts of the Chapter which mention the particular days in which every thing was made. For this word though sometimes it signifies Eternity, and intimates unto us the eternal being of the Son of God, together with the Father from all eternity, and before all worlds, as Prov. 8. 22. where eternal Wisdom saith, The Lord possessed me in the beginning of his way before his works of old: and John 1. 1. In the beginning was the Word: yet most commonly and frequently in the Scriptures, being laid down absolutely, as in this place, it signifies either the first moment, and beginning of all time, as in this verse, or else the first six days of the creation, or any one of them, in which days God made & finished the whole frame of heaven and earth, and all the host of them, as Isa. 46. 10. where God is said to declare and foretell the end of all things from the beginning, that is, from the six days of the creation, in which God began to speak to man and foretell 〈◊〉 end; and Joh. 8. 44. where the Devil is called a ●urtherer from the beginning that is, from the last day of the Creation in which God made, & the Devil marred man, and brought him under death. The time of the creation, as here I take it in general, is not only the first moment of time, as in this verse it signifies, but also the six days mentioned distinctly in the rest of the Chapter. For the highest heaven, and the rude matter, the earth, were created in the first moment of time, and all other things in the space of six days, as the history most plainly teacheth. Some, besides that which I have observed from this word, do gather also, that the time and month of the year in which God created the World, was the seventh month, which we call September. The ground of their conjecture is a Cabalistical conceit of some Jewish Rabbins: to wit, because the letters of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth in September, are the same with the letters of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies here in the beginning; and therefore, as the letters of the one word, if they be transposed make up the other word, so both words agree in one time; and this beginning was in the month September. But their ground is deceitful: First, because September, which is the seventh month, is called in the pure Scripture Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 King. 8. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of the corrupt rabbinical Hebrew tongue, and therefore God's Spirit alluded not to it. Secondly, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the letter (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in it more than the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and so they do not perfectly agree. Thirdly, the Rabbins and Cabalists do not agree among themselves in this conceit: For some of them have another conceit, that the letters of this word are the same with the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first or chief house, that is, the Sanctuary. Others that it hath the same letters which make up the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the Covenant of fire, to show the purity of the burnt offerings made by fire; And many other such conceits they have concerning this word; which to repeat were loss of time. I am not ignorant that some learned men, and judicious divines do hold this opinion of the world's creation in Autumn and September, but for other reasons; especially because Autumn is the time when all fruits come to perfection, and therefore Gods creating of all things perfect was in that time of the year. But this is no good reason; for many creatures have their perfection and glory in the Springtime, as herbs, flowers, and such like. And birds and beasts, do chiefly breed in the Spring, and the Spring revives the things of the earth, and makes them fresh and green. And the cause why many fruits come not to perfection till Autumn, is the corruption of the earth, and the curse laid on it for man's sin. In the creation things when they first began were perfect, and so would they be in the Spring and all the year, if man had not brought a curse upon them. Therefore I leave such curious points, as not needful to be determined; or if I incline to any opinion concerning the time of the year, it is that the world was created in the Spring, when the day and night are equal and both of one length in all the world, that is, in the month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abib; which is part of March, and part of April. For this. God seems to teach, Exod. 12. 2. where he injoines the Israelites to account that for the first month of the year, contrary to the custom and account of the Egyptians, which they had before followed. The fourth thing by which the creation is described, is the Object Object. or effects, that is, the things created, even the Heavens and the Earth and all things in them: For it is said, God created the heaven and the earth. The fifth thing is the Form and manner of the creation, to wit, Form. by saying, Let it be done, and it was done; this appears, vers. 3, 6, 9 which implies also the matter and the end. Now here a question may be moved concerning this word of God; whether it was What word it was. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word spoken and uttered with a sound, like that which God spoke from Mount Sinah in giving the Law; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the inbred faculty of reason and understanding; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an inward thought of God, caused by outward objects; or whether it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the substantial and eternal Word, the Son of God. First, it cannot be a word spoken and uttered with a sound; for that requires air as the medium of 1 it, and there was none when God said, Let there be light; there was no ear to hear, nor any use of such words. Secondly, it 2 cannot be any inward thought of God, now beginning to think of the creation and being of things; for this purpose was in God, as all thoughts are, from all eternity. Neither is this word, the Son 3 of God, now spoken that is begotten, and not till now, as some heretics dreamt; and this saying of God the begetting of the Son. For, the Son is God, the creator coequal and coeternallo the Father; and that God which said, Let there be light; and, Let there be a firmament, etc. Wherefore the true meaning of that speech, is this: That, as God the Father, Son and Holy Ghost, had decreed and purposed, from all eternity, to create all things out of nothing; so in the beginning, in the first moment of time, the Father, by his eternal Word the Son and by his Spirit, not as instruments, but chief agents with himself, did actually put his decree in execution, and that so quickly as a word can be spoken with the tongue, which hath before been conceived in the heart; and that all was done at God's beck and command, most easily, without any toi●e or labour; and that, as the word spoken is the revealing of man's will, so the creation was the declaring of God's eternal will and purpose, by the open execution of it; and, in a word, that God by his Wisdom, Will, Goodness, and Power, which are his attributes, by which, as by a speaking word, he is made known to men, did create and make all things, and, for an end, not in vain, for his word is never in vain. Now from these things laid down plainly in the words of this first verse; and in the verses following, we may gather this description of creation in general, viz. That it is, the first outward act or work, of God Almighty, A large description of Creation. the Father, Son and Holy Ghost, performed in the first beginning of time, by which, he immediately brought all things out of nothing, according to his eternal purpose, and gave the first being to the world, and every creature therein, when as they were not; and that by his own infinite goodness, wisdom, power, and will, actually working, and like a powerful Word and commandment, bringing all things to pass out of mere nothing, or that which was as nothing made of nothing, without any instruments, toil, labour, alteration or delay, for the revelation of himself and for the communion of his goodness and glory. This description truly gathered from this text and this history, Taken into parts, and proved. is in whole, and in every part confirmed by other testimonies of Gods holy infallible Word. First creation is an outward act or work, because it is not within 1. Opus ad extra. God himself, but his making of things, and giving to them a being, different from his own essence. Secondly, it is God's first outward act, because it was the giving of the first being to all kinds of creatures; in which, and upon which, he exerciseth all other outward works: these two points are manifest and need no further proof. But as for the third point, the Author or first cause, God the Father, Son and Holy Ghost: we have manifest proof of it in Scripture, able to satisfy any reasonable mind. First, that the Lord Jehovah the only true God (not Angels) is alone the Creator of all things. Holy Job testifieth, saying, that he alone spreadeth out the heavens, and treadeth upon the waves of the Sea, Job 9 8. And Isa. 44. 24. ay, saith Jehovah, am the Lord that maketh all things, that stretcheth forth the heavens alone, that spreadeth abroad the earth by myself. Secondly, that all the three Persons are equal in this work; and as they all are one God, so are one Creator of all things; it is manifest, Job 35. 10. Where the Creator of all things, is called in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my makers, that is, more Persons than one, even three Persons in one God: and Psal. 149. 2. Let Israel rejoice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in them that made him: and Eccles. 12. 1. Remember thy Creator's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and Isa. 54. 5. The Lord thy makers is thine husbands, the Lord of hosts is his name. For the Father in particular, there is no doubt, all confess him to be the Creator, and so the Scriptures testify, Prov. 8. 22, 23. and Heb. 1. 2, 3. For the Son also we have plain texts, that by him all things were made, and nothing without him: John 13. 10. and Joh. 5. 17, 19 1 Cor. 8. 6. Col. 1. 16. Heb. 1. 10. And as the Spirit is one God with the Father, and the Son, so his hand wrought with them in the Creation, as appears, Gen. 1. 2. Where it is said, the spirit of God moved upon the face of the waters, that is, cherished the rude mass, as the Hen doth her eggs by sitting on them, and so gave forming virtue to them; so the Hebrew word signifieth: and Job 26. 13. God is said by his spirit, to have garnished the heavens: and Job 33. 4. The spirit of God hath made me, saith Elihu: and Psal. 33. 6. By the Word of the Lord, (that is, the Son) were the heavens made, and all the host of them by the breath of his mouth, that is, his spirit. Fourthly, for the time of the Creation, we need not stand much upon proof of it. This Text showeth, that it began in the beginning or first moment of time: And in six days, it was perfected and fully finished, as the rest of the Chapter showeth: It was of old that God founded the earth, and made the heavens, as the Psalmist testifieth, Psal. 102. 25. that is, in the first beginning of times. And reason tells us, that time being a circumstance, and inseparable companion of creatures visible, must of necessity begin together with their being. Yet one thing is worthy to be noted in the time; namely, That, whereas God was able in the first moment, to create all things as he did the highest heavens, and the rude mass, which is called the earth in my Text, and which was the common matter of all the visible world: yet he did distribute and divide the creation into divers acts, which are distinguished one from another by the effects, that is, the creatures made; and by the several times and days also wherein they were performed. Which point we will insist upon, as it well deserves, when we come to the several acts, performed particularly in several days of the Creation. The fifth point in the description, is the general object, and effect of creation, to wit, all things and the first being of them: For, here the object, and effect, concur and are altogether the same. The world and all things therein, and the first matter of which they were made, as they are the only things about which the act of creation is exercised; so they are the object of creation: And as they are things made by the creation, so they are effects of it. Now this general object and effect, as it is truly gathered from the enumeration of all the kinds of things created, which are numbered in this Chapter and the next, and is plainly expressed in the description: so it is abundantly testified in all the Scriptures; as Isa. 44. 24. and Coloss. 1. 16. and Exod. 20. 11. where all things in heaven and earth, visible and invisible, are said to be made, created and form by God: Yea, the first rude matter itself, out of which the inferior world was made, is here in my Text said, to be created by God. And this is confirmed by reason, drawn from the nature of God, and his Name Jehovah. For God, as this Name signifieth, is an absolute essence of himself, and the first being of all, and the Author of all being: Therefore, every thing which is, or hath being, must needs be of him, and be his creature. The sixth point in the description, is the matter out of which, God created all things: under which, we comprehend two things: First, the matter improperly so called, or Terminum à quo, from whence God brought the first being of all things immediately: And that was either negative, even nothing, or their not being at all; or positive, their being in God's eternal purpose only. This was the first matter which God had to work upon in the first immediate act of creation. Secondly, the matter properly so called, that is either the rude mass made of nothing, which was without form, and void; or the four Elements, which had in them no form or being of the things created, and so were as nothing in respect of that being which God gave to every particular thing which he made of them. For proof of this, we have a plain testimony, Heb. 11. 3. where the Apostle saith. By faith we underst and Heb. 11. 3. opened. that the worlds were framed by the word of God: So that the things which are seen, were not made of things which do appear. Here it is plain that he speaks, 1. Of creation in general, in that he saith, The worlds were framed. 2. In that he denies the visible world to be made of any natural things, which do appear to any sense; hereby he shows, that their first matter was made of nothing; and if they had no matter before the creation, much less had invisible spirits any matter. 3. In that he makes this a matter of faith to be believed, not to be known by reason; hereby he showeth, that there was a creation of their first being out of nothing: for reason without faith, can apprehend a making of things of matter fitted and prepared. 4. In that he doth not say simply, that they were not made of any thing; but saith, rather, they were not made of things which do appear; hereby he intimates, that they had a being in God's purpose and secret counsel before. Reason also gathered from the present Text doth prove, that no creature in the world was made of matter uncreated, or of matter coeternal with God: for here it is said, that God first made the rude matter, which was without form, which he needed not to have done, if there had been any eternal matter uncreated. Secondly, this matter could not subsist but by the Spirit of God, exercising his creating power upon it, as the second Verse showeth: Therefore all things were made of nothing; some immediately, as the highest heavens, and the first matter, called earth, and the form of every thing; and some of a matter, either that first without form, or else unfit for such a being, as God made out of it. The seventh thing in the description is the form and manner of 7. Manner of creation in four things. the creation in general, and that consists in four particulars. 1. First, that God in the creation had no moving causes to move him thereunto, but his own will, goodness, wisdom, and power; and by them, and according to them he created every thing. First, that God created all things by the free liberty of his own will, and according to his own good pleasure; and was not by any necessity compelled thereunto, it appears plainly, Psal. 115. 3. and 135. 6. where it is said, that God hath done all things whatsoever pleased him: and whatsoever pleased him he hath done in heaven, earth, sea, and all deep places: and Revel. 4. 11. it is said, that God hath created all things, and through his will and pleasure they are created. Secondly, that God created all things by his goodness, and according to his good pleasure, as the places last cited do show; so also the goodness, which at the first creation did appear in every thing created, proves it most sensibly: For as it is said of Light, that it was good, Verse 4. and so likewise of every otherthing, that it was good; so of all in general, which God had made, that they were very good. Now all goodness in the creature comes from the goodness of the Creator, and is an image and shadow of it: Therefore certainly God by, and according to his goodness created all things. Thirdly, that God created all things by his wisdom, and according to it, the Scriptures abundantly testify, Psal. 104. 24. where David saith, Lord, how manifold are thy works, in wisdom hast thou made them all! and Psal. 136. 5. The Lord by his excellent wisdom made the heavens: and Prov. 3. 19 The Lord by wisdom founded the earth. And this is implied, Prov. 8. 27. where Wisdom saith, When God prepared the heavens, I was there. Fourthly, that God created all things by his mighty power and strength, the Prophet Jeremy testifieth, Jerem. 32. 17. saying, O Lord God, behold thou hast made the heavens, and the earth by thy great power and stretched out arm. And Saint Paul affirms, that God's eternal power is seen from the creation of the world Rom. 1. 20. in the things which are made. Therefore the first particular concerning the inward moving causes concurring with God, is manifest, to wit, That God by his will, goodness, wisdom, and power created all things. 2. The second particular, by which the form and manner is set forth, is this, That God created all things himself, without any instruments at all, by his powerful word and commandment. This is expressed in the Text, which saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, God, the three persons did but say of every th●ng, Let it be, and it was so. And in the second Chapter Moses makes this manifest, Ver. 4, 5, 6. where he professeth, that God used no subordinate means, no not so much as rain, or moistening vapour, or the hand of man in the creating of plants in the earth. And Isa. 40. 12, 13. the Prophet ascribes to God alone the framing and stretching out of the heavens and the earth, without the counsel, direction, or ministry of any other therein. For howsoever the creation was according to God's eternal counsel, and in the creation of man, God is brought in to say, Come, let us make man, as if he did consult with others besides himself; yet this is not to be understood of Gods consulting with any other, but of the consulting of God with himself, even the Father with the Son and the Spirit, who were persons of the same essence with himself, and were the same God, after whose image man was made, and had the same hand in the creating of him. For so the words (Let us make man in our own image) do necessarily imply. Yea, as they all are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Son, as well as the Father, and the Spirit as well as the Son, and all are included in that name; so it was the joint and equal counsel, and the purpose and saying of them all, Come, let us make man: so that the Son and the Spirit are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joint Creators and Workers with the Father, not his instruments; and the powerful word of the creation comes equally from all three. But as for None but God wrought in the creation. Arguments. 1 2 Angels, or other inferior creatures, it is against all reason, yea against all piety and God's glory to imagine or dream, that they are instruments used by God in the creation. First, all being is of him, who is Jehovah, the author of all being: Now creation is the giving of being, and God only is Jehovah; therefore creation is only of him. Secondly, in every thing which was created, there was something made of nothing, even the substantial form; and the matter was disposed in an instant or moment. Now this cannot be but by an infinite power, and is an action of infinite virtue; therefore no created instrument could concur in any act of creation. Thirdly, if God could create Angels, the first 3. and chiefest of his creatures, of nothing, when there was none but himself, nor any to be his instrument, much more could he without instruments create inferior creatures. Lastly, God proves 4. himself to be the true God, and none besides him, by the act of creation, Isa. 43. which proof were defective, if any creature had wrought with him in any part of the creation. Thus the second particular is manifest. 3. The third particular, wherein the form and manner doth consist, is this, That God created all things without any toil, labour, change, or alteration in himself at all. He was not changed from rest to labour and motion, nor from idleness to business, nor from strength to faintness or weariness, nor from perfect to more perfect, neither was any good added to him by the creation. For (as Saint James saith) though every good and perfect gift is from above, and cometh down from God the Father of lights, yet with him there is no variableness, or shadow of change, Jam. 1. 17. And Isa. 40. 20. Hast thou not known (saith the Prophet) hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary? there is no searching of his wisdom, he giveth power to the faint, etc. Yea, it were against all reason to think, that God could be weary or faint in the creation, in which he gave not only all strength, but also being to all things. And seeing in the creation God did nothing but what he willed and purposed so to do, and then to do when he purposed, and as he had willed to do; and seeing he was infinite, and all sufficient, and most blessed in himself from all eternity, if creation could not add any perfection to him, or any glory; it only revealed his glory upon others, and communicated his goodness to them, without change in himself, or addition to his essence. If any object and say, that God by creation became Lord and Possessor of all creatures, which, being good, were pleasant to him; and therefore something was added to him, even Lordship, Dominion, and Delight: I answer, that God in himself, and before his own eyes, had all things actually present to him from all eternity, and as sole Lord did possess them, before they had any being in themselves; and therefore the addition in the creation was not to him, but to the things created, to which he gave being: and when he created things in time, according to his eternal purpose, he received nothing to himself, but gave to all things their being and their goodness. 4. The fourth particular, wherein the form and manner of creation doth consist, is this, That things were created, and brought into perfect being without any delay at all, even in a moment of time; and that creation is not a successive forming of things by alteration and change, which requires some tract of time, but a making of them perfect in a moment, and bringing of them at once into perfect being. This is intimated in this Chapter, where we read, that Gods creating was but this, He said, Let things be, and they were, that is, he made them in a moment, as it were by a word, and so quickly and readily as a word is spoken. To which add the testimony of David, Psal. 33. 9 God spoke, and the earth was made: he commanded, and it stood fast. And Psal. 148. 5. where he saith of the heavens, and of the Heaven of heavens, and the Sun, Moon, and Stars, that God commanded, and they were created. And indeed this is manifest by reason drawn from the nature of creation, which is a making of things out of nothing, and giving a form and being which was not, even in things which were made of matter before created; as we see in the four Elements, and in things brought out of them, there was something, even the substantial form of them, made immediately of nothing: now between the being of something and nothing, there is no medium, or intermiddle state; therefore every thing created, was created in an instant, though many in a day, and divers kinds, one after another, and not altogether in the same moment. The eight and last thing in the description is the end of the 8. creation, to wit, Gods revealing himself, and communicating his glory throughout all ages of the world, and for ever. This is confirmed divers ways in holy Scripture: First, by testimonies, which affirm, that for God and his glory all things were made, that is, for the revelation and communion of God and his glory, Pro. 16. 4. God hath made all things for himself, even the wicked for the day of wrath. And Isa. 43. 7. I have called him for my glory. And Ver 21. This people have I form for myself, they shall show forth my praise. And Rom. 11. 36. For of him, and by him, and to him are all things. Secondly, by testimonies, which show, that in the event creation doth turn to God's glory, for the revealing of him to the comfort of his Saints, as Psal. 8. 1. and 19 1, 2. where it is said, that the beholding of the creation makes God's Name excellent. And the Heavens declare the glory of God, and the Firmament showeth his handiwork. For certainly, that which in time proves to be the end, that God propounded as an end before all times: for he is infinite in wisdom and providence. Thirdly, the holy men of God, moved by God's Spirit, exhort all people to praise God for his works of creation; and pray that they may apply them to that end, as Psal. 145. 10. Let all thy works praise thee, O Lord. And, Psal. 148. 5. Let them praise the Name of the Lord: for he commanded, and they were created. Thus much for the confirmation of the description, and every point of doctrine therein contained: I come to the use. First, this doctrine serves for direction and instruction divers Use 1. By creatures ascend to know God. ways; in that it shows God to be the author of creation, and creation to be his outward work, and all things to be made by him: Hereby first it leads us in a ready way to come to the knowledge of God's wisdom, power, goodness, and such like excellent attributes, even by directing us to behold God in them, and to discern his eternal power and Godhead; that he is not like the Idols, and false gods of the Heathen, but a God of eternity, before all things, and all times; because he is the Creator of them all: And that whatsoever excellency is in any creature, it is in God above all measure. And therefore when we see the mighty mass of the world, let us think how great is he which made this of nothing. When we see the glory of the Sun, Moon, and Stars, and of the whole Heavens, let us think how glorious is he who made this glory. When we discern the goodness, sweetness, power, and virtue which is in things created; let us conceive, that all these are without measure in God, and in all excellency. Secondly, by this consideration it teacheth us, that And his sovereignty over all. God only is the true Lord and Possessor of heaven and earth, worthy to be honoured, served, and worshipped of all, and to be sought unto by prayer; and that all thanks are to be given to him for all good things; that he hath right and power to dispose all things at his pleasure, to whom he will, and that we ought not to murmur at his disposing; neither hath any man right to any thing but by his gift, and his permission. Secondly, this Doctrine serves for confutation, 1. Of Philosophers, Use 2. Confutation of six sorts of men. who held that the World was not created in time, but was from eternity; or that it was created of a matter which was uncreated, and had a being before the creation, even without beginning. 2. Of those doting Jews and others, who held that the inferior visible world was created by the ministry of Angels. 3. Of Heretics, who denied God the Father of Christ, preached in the Gospel, to be the Creator of the World, and feigned another God Creator, inferior to him. 4. Of the Papists, who teach that there be other Creators besides God, even that every Masse-Priest can create of Bread and Wine the true body and blood of the Lord Christ our Creator and Redeemer: yea, that same body, which is already, which was made of a woman borne, ●nd crucified, and is glorified at God's right hand in heaven: a strange contradiction, and horrible blasphemy, which God abhors as a thing impossible: For nothing can be made that which it is already, nor receive that being which it hath beforehand. 5. Of Atheists and Mockers, who deny God, and scoff at the last resurrection, and at the ending of this World in the last day, all which are manifestly proved by the creation. Lastly, of all Idolaters, who esteem and worship that for God their Creator, which is but the image of a creature, and in nature and form far inferior to the least creature form by God. Thirdly, it serves for reprehension and just reproof, First of them, who think that God can be worshipped and pleased by Use 3. Reproof to ●vo sorts. men's giving of outward things to him immediately for his own use; as gold, silver, meat, drink, clothes, and curious ornaments: all which God rejecteth as things unuseful for him; upon this very ground, and for this reason, because he created the whole World, and all things therein are his own already, Psal. 50. and Act. 17. 25. Secondly, of them, who fret and grudge, and too much repine and grieve for the overthrow and destruction of Kingdoms, Countries, Nations, Cities, Men, or Beasts, which God at his pleasure, and in his justice doth destroy for men's sins, and overturn withal their glory and being. Who is he, that in such a case dare mutter against God? For he may do with his own what he pleaseth: if they offend him, he may destroy them, and magnify his justice, and glorify his power in their destruction; and he can repair them at his pleasure. Lastly, here is for all that trust in God, love and serve him, Use 4. Comfort for the godly. plentiful matter of comfort against poverty, and all calamities, and persecuting enemies. No poverty ought to pinch or vex them; for God their portion is more worth than all the world: all riches, and other things are but the work of his hands, and he can give them when he will, and will give what he in his wisdom knows to be necessary and profitable. All strength is of him, and he can weaken all enemies in a moment; so that if he be for us, none can stand against us: he can raise sweet out of bitterness. Thus much for creation in general. CHAP. II. Of the creature in general. Names of the creature expounded, to show their nature. Instructions concerning the creatures. Five Uses made thereof. BEfore I pass to the special acts or branches of Creation, I hold it fit to insist upon the creature in general, which comprehends under it every special kind of thing created by any act of creation. This History of the Creation, though not in any one word, yet in one sentence doth express the creature in general, that is, the whole frame and collection of all things created, Chapt. 2. 1. in these words, Thus were the heavens and the earth finished, and all the host of them, or all their furniture, that is, whatsoever is in them rightly ordered and disposed, like an Army well marshaled; so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify. And other Scriptures, both in the Old and New Testament, do oftentimes in one word propound to us the general consideration of all jointly together. I will therefore first speak of the creature in general, as it comprehends in it the heavens, and the earth, and all things in them, and that in such words and phrases, as God's Spirit in this and other Scriptures is pleased to use for our instruction, and for the help and illumination of our weak understandings. And in this general description, I will first consider the words and phrases, by which the creature in general is called, and will show what they do import in their signification. Secondly, I will from thence and other Scriptures note such instructions, as may direct us to the knowledge of the creature in general. And lastly, will make some use and application fit and convenient. The first name, by which the creature in general is called in the Names of the creatures. 1 Old Testament, is the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies an universality, or perfect comprehension of all things: By this name, the whole universality of things created, is called, Pro. 16. 4. where it is said, that the Lord hath made all things for himself; not so much as the wicked man is excepted, who is made for the day of evil. Also, Isa. 44. 24. the Lord saith, I am Jehovah that maketh all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Answerable to this are the Greek words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used by the Greek Philosophers, to signify the whole universal world, or the universality of all things; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is commonly used in the New Testament, where there is mention made of the creation, and the creature in general, as John 1. 3. By him were all things made. And Rom. 11. ult. Of him, and by him, and for him are all things. And Colos. 1. 16. and Revel. 4. 11. But yet, as the Apostle, 1 Cor. 15. 27. speaking of Gods putting all things in subjection under Christ, saith, that he must be excepted, who hath put all things under him: so here, though the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signify an universality, and comprehension of all things; yet it is manifest by the word joined with them, that God the Creator, who is said to make and create them, is excepted, and all other things besides him are included. Another name, by which the Spirit calls the universality of creatures, 2 is the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which answers to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and is always used by Septuagints, in their translation of the Old Testament, to express it. By this name the creature in general is called, Heb. 1. 2. and 11. 3. where it is said, that God by his Son made the worlds, and that the worlds were framed by the word of God. And in the Syriack and Hebrew translations, the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and according to their original and true notation, they all do signify not only an eternal duration and continuance from the first moment and beginning of time, to the last end thereof throughout all ages, and the eternal duration of things in the world to come; but also all the things which are measured by this protraction and duration of times, and of time beyond all times, even all things under heaven, and all things above the heavens, as Angels and blessed Spirits, and all things which shall be upheld and kept in being after the end of the world: For the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies times or things, the beginning and end whereof are hid and unknown to mortal men of short time, by reason of the long continuance of them; and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies a perpetual being, and duration, or whatsoever is always, and in all times; and it is used in Gospel to signify, not only this world, wherein we live in this mortal life; but also the world to come, both● the Kingdom of glory, and also the state of all things after death; as appears, Mat. 12. 32. and Heb. 6. 5. The third name, by which the creature in general is called, is 3. the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is commonly translated the world; and doth fitly signify that well ordered, decent, beautiful, and comely frame of heaven and earth, with all the goodly furniture, and well ordered host of creatures therein contained. For it is a word, which in Greek doth properly signify beauty, decency, and comely ornament; and by it the Greeks commonly do call the whole frame of the world, because of the beauty, and comely order of the creatures therein: and by this name the creature in general, and the universality of things created is called, Matth. 25. 34. Rom. 1. 20. and Ephes. 1. 4. where the Spirit of God speaks of the creation and foundation of the world: And lest we should think, that by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is meant only the inferior and visible world, the holy Apostles, when they speak of it, add the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as appears, 1 Corin. 1. 20. and Ephes. 2. 2. to show that there is another world, even the invisible, called also by this name: And John 1. 3. the Evangelist having affirmed, that all things were made by the eternal word, doth in the 10. Verse show, that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the world. I am not ignorant that this word is used also in a more strict sense, and that it signifies sometimes the habitable world, or circle of the earth inhabited by men, as Matth. 4. 8. and John 1. 9 Sometimes men inhabiting the earth, as Rom. 5. 12. By one man sin entered into the world. Sometimes the elect, who are the chief ones of the world, and of mankind, as John 3. 16. and 2 Cor. 5. 19 and 1 John 2. 2. Sometimes for the carnal, unregenerate, and reprobate multitude of mankind, as John 14. 17. Whom the world cannot receive: And 17. 9 I pray not for the world. Sometimes earthly things, as Gal. 4. 3. opposed to spiritual; and sometimes sinful and corrupt things opposed to holy and heavenly, as Galat. 6. 14. But the most full and proper sense is that which I have first named, and in that sense it is used in all places, which speak of the creating and founding of the world; and signifies the whole frame of heaven and earth, with the furniture of them. The fourth name, by which the creature in general is called, is 4. the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifies that which is created, and made of nothing, by the act of creation; by this name the creature in general is called, as it comprehends every thing created either in heaven, or earth, or in the sea, or under the earth, Revel. 5. 13. And by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole world is called, Mar. 13. 19 where our Saviour saith, There shall be such affliction as was not from the beginning of the creature which God created, that is, of the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the word is rendered by the Evangelist Matthew, Chap. 24. 21. Now from these several names used by the Spirit of God in Instructions concerning the creatures. Scripture, to set forth the creatures in general, that is, the universality of things created, we may observe divers things for our instruction. 1. First, that whatsoever hath any being in heaven, or in earth, either in this world, or in the world to come, even all things which can be conceived to have a true being, besides God himself, are created of God, have a beginning, and were made out of nothing at the first: This, as it is laid down in my Text, so it appears plainly by all the four names before cited; and is confirmed by the Scriptures produced, to show the true sense of them, to wit, Isa. 44. 24. John 1. 3. Col. 1. 16. and Revel. 4. 11. And besides these, we have many other, as Exod. 20. 11. Psal. 146. 6. and Psal. 148. in which places the heavens, and the heaven of heavens the Angels, and all the hosts of God, the Sun, Moon, Stars, the Air, and the Meteors, the Earth, the Sea, and all things in them are said to be made, and created by God: to which we may add, Act. 14. 15. and 17. 24. Heb. 1. 10. 2. The second thing which I observe from these names of the creature in general is, That the World was made in perfect beauty, fit to flourish perpetually; and every creature, as it was created of God, was good, perfect, and beautiful in his kind free from all discord, disorder, and corruption. This is gathered from the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the World is called; the one of which signifies beauty, ornament, and decency, free from all deformity, discord, and disorder; and the other a perpetual being, or a perpetual flourishing in being and perfection. And the last words of this Chapter confirm this fully, to wit, God beheld all things which he had made, and so they were exceeding good. The words also of God himself, Job 38. from the 3. Verse, where he sets forth his manner of creating all things in a most excellent order, by laying the foundations of the earth sure, by measuring it as it were by line, by shutting in the deeps within bounds, by bringing forth the lights of heaven rejoicing, and the Angels singing joyfully, and by making all things to flourish. Reason also grounded on the Word of God doth prove this plainly: For that which was made in perfect wisdom, and in the framing whereof Gods eternal wisdom had an hand, must needs be most beautiful, decent, and flourishing: For if God's wisdom in Bezaleel and Aholiab, made them so excellent in working curious and glorious works for the Tabernacle, much more excellent is it in God himself. Now the Scriptures plainly testify, that God founded the world in wisdom, Prov. 3. 19 that in wisdom he hath made all things, Psal. 104. 24. and that wisdom had an hand in ordering all things, Prov. 8. Therefore the creation of the World was in perfect beauty and comeliness. 3. The third thing which we learn from these names is, That the deformity of the world, the enmity of creatures, the corruption of man, and the confusion of things created, were not in the world, nor in the creatures thereof at the first; neither are they God's handiwork, nor things by him created: for the world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a beautiful frame: And the Scriptures call the world's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things of being, and continuance, not things deformed, corrupt, and perishing. This also the Scriptures show, Gen. 3. that the earth was cursed for man's sake, and man's sin came from himself, and the Serpent: And Deut. 28. 23. and Levit. 26. God himself in the Law professeth, that for disobedience and sin of rebellious people he doth make their heaven over them as brass, and their earth as iron: And Eccl. 7. 29. it is said, that God made man upright, but they have sought out many inventions. I might here also observe from the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the world was also made in a beautiful and pleasant season, even the pleasant time of the Spring in all probability; but I love not to build opinions on such weak foundations. And from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies long lasting ages, I might observe the ages of the world, and discuss the question about the ages and years from the creation; but they may more seasonably be touched hereafter, when we come to speak of the particular branches of the creation. Now I come to the Use of these considerations: First, they Use 1. The world not eternal. serve to make the thoughts and conceits of Atheists and carnal Philosophers hateful to us; to wit, that the world is eternal, and had no beginning, neither shall have end. For here we see, that all things universally were created of nothing, and are creatures form by God. It is a point of faith above all natural reason to understand, that the worlds were made of nothing, as the Apostle shows, Heb. 11. 3. And that was it which made Aristotle, and other witty and learned Philosophers, led by reason, doubt of the creation of the world. Beside, when they observed the stability of the heavens, and heavenly host, and their beautiful order and incorruptible being, this did further them in this conceit, and made them think there should be no end of it. But God's Word teacheth the contrary, and showeth, that all things were created and made out of nothing, except only God himself; and though they were made perfect and good, fit to flourish for ever, and some of them have still a great remnant of that glory and perfection, as the heavens, which change little in many ages; yet by man's sin they are corrupted and made changeable, and so much more, by how much more near they come to man: And this the Philosophers felt and perceived, insomuch that many of them did acknowledge the creation, and the end of the world; and even Aristotle himself, though he could not conceive that the world should be made of nothing by the course of nature, yet he did acknowledge God the Father Maker and Preserver of it; and so likewise shall all be confounded, who are not settled in this truth: Therefore let us look up to God, and believe his Word, and hate all blind conceits of worldly wise men; and see and behold in the most rational and wise natural men, denying this truth of the world's creation, that the wisdom of the world is foolishness, and the imaginations of the flesh enmity against God. Secondly, this consideration of creation and beginning of all Use 2. Admire God's eternity. the world, serves to make us more admire God's eternity, and to ravish us with the consideration of it. If there could be a man found on earth, who had lived ever since the time of Christ, or since the days of Adam or Noah, we would highly esteem him, and seek to him from the uttermost parts of the earth, as the Queen of Sheba did to Solomon. But behold, all this world is but of short continuance, created of God not many thousands of years ago. God is before it, even from all eternity. And this world shall perish, but he endureth for ever, Psal. 102. And therefore if we wonder at the long lasting heavens, and the surely founded earth; how much more ought we to admire the eternity of God, the ancient of days, before all days and times, and without beginning or end! Thirdly, though this world be beautiful by reason of some relics Use 3. Overlove not the world, now degenerate. of perfection and beauty remaining from the creation; yet seeing it had a beginning, and is corrupted by sin, and hastens towards an end, let us not set our hearts on it, or any worldly thing; but look up to God, and have our hope and our affections firmly set on him, whose beauties of holiness shall not fade as the fashion of this world doth; but his glory endureth for ever. Fourthly, we may here see, that the world was created for us, & Use 4. Not God, but we need the world. for our use, not for any need which God had of it; for God was infinitely blessed in himself without it, from all eternity: and certainly, in that God did not create it, and time with it, many thousands of years before he did, this is a strong evidence, that God is all-sufficient in himself, and hath for himself no need of any creature. Lastly, it serves to make us hate sin, as the Devil's poison, and Use 5. Hare sin: Motives. turn from it, and be afraid to communicate with it, as we do with things created by God; because it is not of Gods forming, but is the corruption of man's nature poisoned and defaced: and all enmity, which is among the creatures, vexing and destroying one another, came in by sin; and all the pleasure which men take therein, is corrupt, sinful, and against pure nature: Wherefore let us ascribe all deformity, disorder, and discord in the world to man's sin, as the proper cause thereof. CHAP. III. Of Creation immediate, and mediate. The Hebrew words expounded. Sundry Doctrines proposed, and made useful. Some questions discussed: 1. Of the time of the year, wherein the world was created. 2. Of the number of the years since this was. Of the highest heavens: 5. points proposed. THe creation and creature in general being described out of these words, and the rest of the history of the creation in this and the next Chapter, I proceed to the several parts and special branches of the creation, which I will unfold in that order in which they are here laid down, and will describe the several kinds of creatures, which God created together with the state and condition wherein God created them. The work of creation considered in general, comprehends in it two special branches, as I have noted before. The first is simple, absolute, and immediate creation, which is a giving of the first being to things simply and absolutely out of nothing, when there is no matter at all to work upon. The second is a mediate and secondary creation, which is a giving of the first being to things out of a rude, unfit, and undisposed matter; and that instantly, without any precedent altering, or disposing of the matter of which they are made. Each of these consists of two subordinate branches: First, absolute creation is either a making of things perfect out of nothing, or a making of things imperfect out of nothing. Both these parts or branches are here laid down in this first verse: Of them therefore I purpose to speak out of these words; and for the better performance thereof, I will sift the words particularly in the first place, and so will come to the Doctrines. And for the general meaning of the words, I have thus far laid it open, That the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bereshith, signifies the time The words expounded. of the creation. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bara, signifies properly creating of things out of nothing, or out of a rude matter fit for nothing, and uncapable of any essential form. The word Elohim, intimates the Trinity of persons in the unity of essence. The word Heaven, is to be taken for the Heaven of heavens, or the highest heavens. And by the Earth, is meant the rude matter, out of which God framed the whole inferior visible world. I now come to sift the words more particularly, so as that they may give light to this first special branch of creation, and to the two particular parts thereof. The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bereshith, which is here translated in the I. beginning, may admit a threefold exposition: First, if we take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as sometimes it signifies in Scripture, for the chief or principal; or for the first fruits, which were the first and chiefest of every thing; then this word may signify either as the Hebrew Rabbins expound it, Bereshith, in or for the chief, that is, for Israel's sake, who were the chief of the Nations, and choice people of God, God created the heavens and the earth, and in them God laid the foundation of all things created: Or else Bereshith, in the first fruits, that is, in Christ, who is the chief and the first fruits of all; and for the elects sake in him, God created the heavens and the earth, as some Christians have expounded it. But if we take the word Reshith, as it is commonly taken in the Scripture, for the first beginning of a thing; or the first part of the being of it; or the first part and moment of time, wherein a thing comes to have being; then may this word (Bereshith) signify the first part of time, wherein things created came to have being; or the first part of creation: and this may be the meaning, that in the first part of time, or in the first part of the creation, God created the heavens and the earth; and the creation of them was the first act of creation. This, as it is the exposition The beginning of time here meant. most commonly held, and generally received; so I take it to be the best and fittest, and that which the Spirit of God chiefly intended in this place: for though it is true, that God created all things in Christ, and for his sake, and his elects sake especially: yet here it stands with more reason, and is more agreeable to the scope of the place, to think, that the first part of time, or of the creation is meant: For first, it is manifest (as shall appear hereafter) Argum. 1. that here Moses doth not speak generally of the creation of all particulars, which are after named in the Chapter: Neither doth he by the heaven & the earth understand the whole world, & all the particulars therein contained; but by Heaven, is here meant the highest heaven; and by Earth, is meant the rude mass, out of which God framed the inferior visible world. Now they only were not created for Christ's sake, but all other things also; and they only were created in the first part or moment of time, and in the first beginning of the creation: therefore it stands with better reason to expound these words (in the beginning) for the first beginning of time, or the first part of the creation, which is the subject of this holy History; then to understand it of Christ, that in him, and for him, the heavens and rude earth was created, and for his elects sake, for whose use all other creatures also were created. Secondly, the Scriptures themselves do in other places, which 2 handle the same matter, expound this word for the first beginning of time, or the first part and moment of creation, as Psal. 102. 26. where David, speaking of the first foundation of the heavens, and the earth, saith, They were founded of old, that is, in the first time; for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, which he there useth in stead of this word Bereshith; and which is translated by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the beginning, Heb. 1. 10. and therefore it is manifest, that here this word notes unto us the time when this first act of creation was performed, namely, the beginning or first part of time. Some, who held that the highest heavens and the first rude mass of the earth were created from all eternity, and had their being long before the first beginning of time; do here take this word Bereshith to signify from all eternity, and do think that so it may be translated; from eternity God created the heavens and earth. And to this purpose they bring an example, where the words (in the beginning) signify from all eternity, to wit, Joh. 1. 1. where it is said, In the beginning was the Word, that is, from all eternity. But this exposition may easily be confuted by other Scriptures; for Exod. 20. 11. God himself affirmeth, that in six days he made heaven and earth, and all other creatures: and therefore the heavens were not created from all eternity, but in the beginning, in the first day of the creation. As for the words of the Evangelist, they may easily be answered; for indeed they do not properly signify eternity, but the first moment of time, in which God began to give being to his creatures. And yet take these words (in the beginning) jointly together with other words, which immediately follow in the same sentence, and they necessarily imply and prove that the Word was eternal, and from all eternity, coeternal with God the Father: For he who was already, and had a being with God, and was God, and made all things in the beginning, must needs be from all eternity, and before the first moment of time, in which he was not made nor created; but was, that is, had a being already, yea was coeternal to the Father: Therefore these words (in the beginning) as the Evangelist useth them, do signify eternity; but in that he saith, The Word was, that is, had already a being with God in the beginning, when he began to give being to all other things, this proves by necessary consequence, that the Word was eternal: and therefore the common exposition stands sure, that here the word (Bereshith) signifies the beginning, or first part of time. The second word of this Text, that is, Bara, created, signifies II. the giving of first being to all things, either simply out of nothing, or out of matter undisposed for the form introduced (as I have noted before.) And by a Metaphor, it signifies great and mighty works, which resemble the creation; but here it signifies absolute creation, or giving the first being to the highest heavens, and to the rude mass or matter of the visible world, out of mere nothing; for they were created of no matter before existing (as all do hold) and of their creation only this Verse speaks. That the third word (Elohim) being of the plural number, signifies III. three persons in one God the Creator; and that the creation was the work of all the three persons in the Trinity, I have before showed. Here let me add further a Cabalistical proof, gathered from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies the act of creation, and consists of three Hebrew letters, which are the first letters of the three Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signify the Father, the Son, and the Spirit: And therefore if the Caballisticall art be of any credit, this act of creating is the work of all the three persons, the Father, the Son, and the holy Spirit, one and the same God. The two last words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the heaven and the earth, do IV. V. here signify (as I have noted before) the highest heaven, and the earth which was without form and void, that is, the rude mass and common matter of the visible world. Some learned men do by heaven and earth understand the whole world, in the same sense as the words are, Chapt. 2. 1. By heaven, they conceive the highest heaven, the visible starry heaven, and the whole firmament of the air to be meant: by earth, the lowest globe of the earth, which hath the sea intermingled with it; and by creating, they understand the whole work of creation in general, and not that first special act, by which God made the highest heavens, and the rude mass and matter of the visible world only. The main reason which they have to prove this, is drawn from the Hebrew Articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is prefixed before the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, earth. The first of which Articles consists of the first and last letter of the Hebrew Alphabet, and so implies an universal comprehension of all things, which were created both the first and the last. The other, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is of plain demonstration, and showeth that this heaven and earth, as they now stand, are said to be created here in these words. But this exposition is plainly overthrown by the Text itself, and the reason answered without any difficulty: First, the act of creation spoken of and intended in this Verse, is that which was performed in the beginning, that is, in the first moment of time, so the Text affirms: but the whole world, and all creatures in heaven and earth were not made in the first moment of time, nor in the first day, but in six days; therefore the whole world is not meant in these words, nor all creatures in heaven and earth. Secondly, if the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of general comprehension, than each of these words should signify the whole world; for it is added to each of them, and so the other word should be superfluous in this place. Thirdly, we may safely grant, that these words are of general comprehension, and yet we need not expound them of any other heaven then the highest heaven, nor of any other earth than the first rude mass, out of which the whole visible world was made, which was without form, and void, as it is testified in the next words, Verse 2. For this heaven did comprehend in it the highest heaven, and all the host and inhabitants of it, the Angels, actually. And this earth or rude mass did potentially comprehend in it the whole visible world, which afterwards in the six days was actually form out of it: and therefore I take this to be the best exposition, to understand by the heaven, the highest heaven only where the Angels and blessed Saints have their dwelling, together with the host thereof: And by the earth to understand (as the next Verse showeth) the rude mass, out of which God after form the whole visible and mutable world, consisting of the starry heavens, and of the air, water, and earth with all things in them. As for them who here by heaven and earth understand the whole world, actually form and made; and them, who understand the common seed and rude matter of the heavens, both highest and invisible, and also the visible heavens, and the inferior world; they exclude out of this history of the creation, the distinct and special narration of the creation of the highest heavens, and of the glorious host thereof, the Angels and supercelestial Spirits, contrary to that which Moses himself plainly teacheth, Chapt. 2. 1. where repeating summarily the whole creation in general, which he had before distinctly related, and in all the parts thereof described in the first Chapter, he saith, Thus were the heavens and the earth finished, and all the host of them, that is, the Angels among the rest; for they are called the heavenly host, Luke 2. 13. From the words thus expounded, we may gather an excellent description of the first special act of creation, which is called simple and absolute creation, and of the two particular branches thereof, to wit, That it is that act of creation, whereby God in the first beginning did create, and give the first being out of nothing to the highest heavens, and to the earth, that is, the first rude mass and matter of the visible world. The parts of this act are two: The first is that act of simple creation, by which God created out of nothing, and gave a most perfect glorious being to the highest heaven, and to all things therein contained. The second is that act of simple creation, by which God gave the first imperfect being to that rude earth, the mass, which was the common matter, out of which he form the whole inferior, visible, and mutable world. In this description of the first act of simple creation, and of each branch thereof, we may observe four things: The first is the matter both general and special, laid down in the word Bara, created. Secondly, the author of it, God the Father, Son, and holy Ghost, Elohim, three persons in one God. Thirdly, the time and order of it, in the beginning, Bereshith; it was the first act, performed in the first moment of time. The fourth is the object or effect, to wit, the things created, the heaven and the earth: The heaven is the object and effect of the first particular branch; the earth is the effect of the second. These four things considered both jointly together, and severally by themselves, do afford unto us divers profitable instructions, and divers questions to be discussed, worthy of our consideration. First, the matter and substance of this act, is a simple and absolute producing of real and substantial things out of nothing; yea creatures, which of all others were most perfect and glorious, to wit, the highest heavens, and the glorious Angels the eternal Spirits, which were made and placed there, to stand in the sight and presence of God. Now this offers to our consideration an excellent meditation of God's infinite power and omnipotency, showing itself most clearly in this first act of creation; for in that God, contrary to the course of all other the most cunning Artificers, did immediately and absolutely of himself, and by himself alone create, and make out of nothing in the first beginning, the most perfect creatures of all, even the highest heavens, and the glorious Angels and eternal Spirits; and so the first act of creation was the most perfect and complete act of all. This teacheth us, that God is of himself infinite, omnipotent, and all Doct. 1. By the creation God is seen to be infinitely wise, and powerful. sufficient in power and in wisdom, able to do all things, and to perform and bring to pass by his own mighty hand, instantly, without any help, counsel, or advice of any other, the greatest, and most perfect, and glorious works which can be done, named, or imagined in heaven and earth. We find by experience and reason, that all Artificers, before they have in and of themselves skill and power sufficient to bring to pass the works which belong to their art, do first practise by the direction of others in smaller matters; and by use and practice grow more skilful, and so proceed to greater and more perfect works: and because the most cunning and exquisite workmen in the world are limited in their power and skill to one thing at once, neither can their minds intent, nor their understandings conceive, nor their hands perform all things at once, which are required for the performance of a perfect work; therefore in every such work they proceed by time, leisure, and degrees: first, laying a foundation of matter; secondly, forming and framing of every several part; thirdly, fitly composing of all parts together in one, and so bringing the work to consummation and perfection. And so God must have done in the creation, if he had not been infinite in power, and all-sufficient: If his wisdom and power had been limited, he must have begun with smaller works, and ascended by degrees; and in every work he must first have either borrowed matter from others, or made it himself for to work upon. Secondly, he must have fitted the matter, to receive a fit form. Thirdly, he must have introduced the form into every part, and have composed all together into one perfect creature: But we see all was contrary; he performed the greatest and most perfect work at the first, even the most glorious heavens, and the eternal Spirits, which are durable, and abide for ever; therein he set up his glorious throne, and made an habitation for his blessed Saints and Angels. He showed that he was all-sufficient in himself for the greatest work, because he did perform it of himself, before there was any but himself, and no creature made to help him. He did not by degrees get his skill, but at the first showed the best work, and performed it in an instant: And therefore in this first act of creation, we may see, as in a clear glass, the infinite wisdom and omnipotency of God. This truth is also strongly confirmed by firm proofs from other Scriptures, as Job 37. 23. Elihu, that wise unreproved friend of God, full of the Spirit, doth from this very ground, namely, the wonderful creation of the heavens and other things, conclude the omnipotency and infinite wisdom of God, that he is Shaddai, the Almighty, All-sufficient, that he is excellent in power and judgement, and that we cannot find him out by reason of his incomprehensible wisdom and power. So also Job 38. 1. and 40. 2. God himself doth from the creation of the heavens, and the Angels full of glory, and shouting for joy, and from his making and ordering of all things most wisely prove, that he himself the Creator is Almighty, one who cannot be instructed nor reproved, and against whom none can contend. And Job himself, Job 42. 2. upon the same ground and consideration is moved to confess, that he knows God to be able to do every thing, and that he is infinite in wisdom and knowledge; that no thought can be withholden from him, and that the things of God are too wonderful for him to know. The Prophet David also, Psal. 8. 1, 2. from the consideration of God's glory, which he hath set above the visible heavens, in the highest heavens; and from the excellent nature of the Angels, weighed with himself, doth break out into an admiration of God's excellent greatness, thereby made known; and wonders that he, so mighty a one, should regard poor man at all; who, though the chief of visible creatures, is but a worm, and as nothing before God: Lord, saith he, how excellent is thy Name in all the world, who hast set thy glory above the heavens! When I consider the heavens, the work of thy fingers, I say, Lord, what is man, that thou art mindful of him, or the son of man that thou visitest him? And Psal. 19 1. The heavens (saith he) declare the glory of God, that is, the glorious attributes of his omnipotency and infinite wisdom. And most fully and plainly doth the Apostle Paul speak to this purpose in a few words, Rom. 1. 20. saying, that the invisible things of God, even his eternal power and Godhead from the creation are clearly seen, being understood by the things which are made. The consideration of which truth serves first to incite us, and also Use 1. Look up to the omnipotency of the Creator. direct us, to make a right and profitable use of God's first act of creation, by putting us in mind, that it is not enough for us in reading the history of it, to think of it only as of some great work, and to content ourselves with the bare and naked understanding and remembrance of the glorious heavens and Angels, thereby created and made; but that we all aught, by meditating upon the excellency and absolute perfection of that first work above the rest which followed, to be lifted up unto that further meditation of the omnipotency and infinite wisdom of God, and of his power and ability to do all things, and to bring into perfect being any most excellent work at his pleasure, whensoever he will; And hereby to be stirred up and encouraged to rejoice more 〈…〉 abundantly To rejoice and ●est in him. in the Lord our Creator, to rest more confidently on him, when we have committed ourselves to his protection, and he hath received us under the shadow of his wings, and to hope for all blessings which he hath promised; and for the performance of all his promises in due time and season, without hindrance or resistance of any power. As all created things were made for some end, and whatsoever is not fit to serve for some special end is a mere vanity; so the knowledge of things, without the knowledge of the end and use of them, is a vain notion swimming in the brain: and therefore the main thing which we ought to drive at in seeking the profitable knowledge of things, is to know and understand the special use of them. Now Gods creating of the highest heavens, and the host of them in glorious perfection by himself alone, in the first act of creation in the beginning, doth serve most properly, naturally, and necessarily to show the infinite wisdom and omnipotency of God the Creator (as is before proved) that we seeing therein these divine attributes of God as in a glass, may rejoice in him, and rest securely on his promises, knowing that he will perform and fulfil his word, and none can resist him: Wherefore let us study to make this right use, that our knowledge may be sound and saving, and may bring us on to salvation. Secondly, this may justly smite our hearts, and make us ashamed Use 2. Bewail the contrary negligence. of our own dulness and negligence in this point, in that we all, or the most part of us have so often read, heard, remembered, and understood in reading and hearing the Word of God, this great work of creating the heavens and heavenly host, and have believed it, and spoken of it, and so have passed it over, without seeing, beholding, and considering in it the wisdom, power, and glory of God. Alas, there be few amongst us, who have taken care to look so far into the end and use of these things of God; and that is the cause, that science abounds without conscience, and much knowledge goeth alone without any sound or sincere practice. O let us be throughly ashamed of our negligence in the times past, which is too much indeed; and let us labour to redeem the time hereafter by double diligence, studying to see God's glory in those great works; and seeing, to admire his wisdom, and to adore his heavenly Majesty. Thirdly, God's truth in this doctrine believed and embraced, is Use 3. Checks all Atheistical thoughts of God's power. a strong Antidote against all Atheistical thoughts, which possess the hearts of divers dull and carnal people, who cannot conceive thoroughly, nor fully believe, but often doubt of God's omnipotency and ability, to create in a moment out of mere nothing most perfect and glorious creatures, such as are Angels and blessed spirits, and the heaven of heavens. Such doubts are the cause that they cannot believe in God, rest on his power, and be confident in him in cases of extremity, when the whole world seems to be against them, and all outward helps fail. If they did but discern the power of God, by the first simple act of creation, they might know and believe, that he out of nothing can raise more help than they can desire or stand in need of in their greatest extremities. Secondly, in that here in the first act of creation, performed in Doct. 2. The three persons● are equal the first beginning of all things, and in the first moment of time, God the Creator is described by the name Elohim, which signifies a plurality of persons in the unity of essence (as I have before proved) and this act is ascribed to all the three persons equally in one and the same word: Hence we may gather a necessary doctrine concerning the consubstantiality, equality, and eternity of all the three persons in the sacred Trinity, to wit, That the three persons, the Father, the Son, and the holy Ghost are all coeternal, and without beginning, all equal among themselves, and consubstantial, of the same undivided nature and substance, three persons distinct in one infinite eternal Jehovah. For plain reason tells us, that whatsoever had no being given to it, in or after the first beginning of creatures, but was, and had a being already in the first beginning, and before any thing was made, yea, was the author and maker of the first work of all; that must needs be of absolute eternity, every way eternal, without any beginning or end at all. Now such are all the three persons in the blessed Trinity, they all by this word (Elohim) are showed to be equal in the first act of creation; and so to be before the first beginning of all things, as the author and cause before the work and effect, they all are declared to be one and the same singular God and undivided essence: and therefore this Doctrine doth hence truly arise. I need not here again stand upon further proof of it; for that I have done abundantly already, in expounding the Doctrine of the Trinity. Only the consideration of this truth may serve first to convince Use 1. Against Antitrinitaries. all Heretics of horrible error and blasphemy, who deny either the Creator of the world to be the true God; or the Son, and the Spirit to be equal, coeternal, and of the same substance with the Father; as the Arians and others did. Behold here the blasphemous fictions of these men cut off before they shoot forth, and rooted up before they were sown, by this first act of creation, as it is here described by the Spirit of God: and therefore let us hate and abhor all such dreams and fictions, as most monstrous and unnatural, damned in God's book, from the first words of the history of the first creation. Secondly, let us even from this furthest ground fetch the all-sufficiency Use 2. Trust in Christ, & the holy Spirit. of our Mediator and Redeemer Christ, and the efficacy and perfection of his full satisfaction, that we may rest on him confidently without scruple, fear, or doubting. As also the infinite power of the Spirit, that we may rest in his strength for perseverance. If the Son Christ, or the Spirit were inferior Gods, and of an inferior nature, not infinite nor coeternal with the Father, men might have some colour of diffidence, and some cause to doubt of sufficient satisfaction, redemption, and steadfast perseverance. But here we see the contrary, that the Son if the Word, by whom all things were made; and the Son and Spirit one, the John 1. same God and Creator with the Father; and the Spirit as he is in the regenerate, is greater every way than he that is in the world, 1 John 4. therefore let us comfort ourselves in the all-sufficiency of Christ for full redemption, and of the Spirit for sanctification and perseverance. Thirdly, in that here the first act of creation, even the creation The time, In the beginning. of the highest heavens with the host of them, and of the common matter of the visible world out of nothing, is said to be performed in the beginning, that is, in the first part or moment of time. Hence some profitable Doctrines arise, and here some questions offer themselves to be discussed. First, we here are taught, That the whole world, and all things Doctr. The world, and all in it, had a beginning. therein, even the highest and most durable heavens, and the first matter of the visible world had a beginning, and were not from all eternity, as some Heathen Philosophers imagined. This Doctrine, as it is plainly affirmed in this Text, which alone is proof sufficient; so other Scriptures do abundantly prove and confirm it: John 17. 24. our Saviour saith, that God the Father loved him before the foundation of the world. Ephes. 1. 4. the Apostle saith, that God hath chosen us in Christ before the foundation of the world: And 1 Pet. 1. 20. it is said, that Christ was ordained before the foundation of the world: And Prov. 8. 23. the Wisdom of God saith, I was set up from everlasting, before the earth was, or ever the heavens were prepared. These and such other Scriptures, which mention things before the first beginning and foundation of the world, do most evidently show, that neither the world, nor any part thereof was from eternity; but with time, and in time began. And if this be not sufficient to satisfy Atheists, who refuse to believe God or his Word, natural reason itself is able to prove it against them, by their own Principles which they grant. First, they acknowledge, that whatsoever is corruptible or mutable Reas. 1. by nature, must needs have a beginning, and cannot be eternal: Now it is manifest, that the whole world, and all things therein, are by nature corruptible, and changeable; and whatsoever therein is constant, unchangeable and incorruptible, it is so, not by any natural power in itself, but of the free grace of God in Christ. The Angels, the most glorious creatures, and the spirits and souls of men, which are created of nothing, they are changeable by nature, as appears by the fall of the Devil, and man's fall and corruption: and therefore it is said, that he charged his Angels with folly, to wit, them that did fall; and to the rest which stand he added light, even supernatural light of his sanctifying Spirit, Job 5. And although the wisest of the Heathen Philosophers did gather from the constant course of the visible heavens and the stars, that the heavens were incorruptible and unchangeable; yet experience hath taught the contrary, and it is found by long observation of Astronomers, that there are many fixed stars, and strange comets or blazing stars, generated in the heavens far above the Moon, which appear for a time, and after do vanish away, as the late blazing star, in Anno 1618. was found to be by certain demonstration. But for the inferior Elements under heaven, and the creatures therein; every eye sees them to be in daily change and alteration, and to have no constancy in them: Therefore the world is not from all eternity. Secondly, that which is eternal, hath no cause subsisting before Reas. 2. it; nor any superior to overrule, order, and dispose it, but is absolute of itself: And that which hath such a preceding and superior cause, author, and disposer, must needs have and receive a beginning from another. Now such is the world, and all things therein; the world, and the whole course of it is overruled and disposed by God, as every eye may see: For whereas it is the nature of Summer to be hot, when the Sun, which is the fountain and cause of light and heat, is most present with us; God, at his pleasure, for the sins of men, doth turn our Summer's heats into cold Winter storms, and doth drown our Harvests with immoderate rain, in the midst of the dry scorching dog-days, as we have found of late years: So he makes fruitful lands barren, Psal. 107. when they are best tilled; and the barren wilderness he turns into a fruitful field, and the desert into springs of water. Also daily experience doth teach us, that things which naturally serve for health, are sometimes turned to poison; that which enricheth one, doth impoverish another: and that which hurteth one, doth help another. All which show, that God overrules the world, and that all things are under his hand, and he is the supreme cause and disposer of all: Yea, if we observe all parts of the world, we shall see, that the earth and the sea are ruled much by the heavens, and the heavens are moved by some superior power: Therefore the world is not eternal, without cause or beginning. These and such arguments and experiments convinced the Heathen Philosophers and Poets, and forced them to confess, that the world was not eternal; but made in the beginning of time, as appears in Hermes, Trismegistos, Pythagoras, Plato, Orpheus, Sophocles, Homer, and others. And even Aristotle himself, though he affirmed stiffly the world's eternity, and did oppose the fictions of Plato and others, concerning the making of the world of a matter which was before existing, and without beginning; yet at length he was forced to confess, and doth in divers of his books, that God is the author and preserver of the whole universal world, as appears lib. de mundo, & lib. 2. de gener. & corr. This admonisheth us, not to set our hearts on the world, nor Use 1. Love not the world, being so movable. content our souls with such things as are therein; but to look up higher to a better portion, if we desire full satisfaction, and true contentment and felicity indeed. He that builds on a foundation, which of itself may fail, and needs a supporter itself, he can never dwell safely and securely, but in continual fear, that his house will fall on his head; neither can he sleep in peace, till he hath laid a deeper and surer foundation under that. Now here we see the world is a movable foundation, it was not from eternity, but had a beginning; and the being of it hangs on an higher cause, even God: And therefore let us not set our hearts on the world, nor make it our portion; but look up to God, and set our affections on him, and seek to him to be our portion: for he only can fill our souls, and he is, and hath been, and shall be for ever the same; and in him is no variableness, nor shadow of turning. Secondly, this truth serves to arm us against all temptations of Satan, and all cunning sophistications of Atheists, which tend Use 2. Arm against Atheism. to shake our faith in this point of the world's beginning; and to make us think, that the world hath been from all eternity, we have here a sure foundation from God's infallible Word, and strong reasons also to confirm our hearts in this doctrine: and therefore let no cavils of opposers trouble our hearts: Yea, that we may more clearly see, and more firmly believe this truth without doubting, I will briefly show the weakness of the best As in some Objections answered. arguments, which are brought to the contrary; and so will remove those clouds and mists out of the way, which seem to eclipse the truth. The most weighty Objections are gathered from Scripture Object. 1. terms and phrases: as for example, from the name which the Scripture giveth to the world, and the ages thereof, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signifies a being always: for so the world is called, Heb. 11. 3. Also 2 Tim. 1. 9 and Tit. 1. 2. the times of the world are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, everlasting times, as the Greek words signify. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, everlasting, is two ways taken in Scripture, Answ. and in humane writings also: First, it signifies an eternal being, without beginning or end, even a being before and after all times; and so God only is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, everlasting, 1 Tim. 6. 16. and the Spirit is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eternal, Heb. 9 14. Secondly, this word signifies a being in all times, from the first beginning to the last end of time, but no more, not before nor after; and thus the world, and the ages thereof are called everlasting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The places objected prove this sense; because in them the Apostle showeth, that these everlasting times had something going before them, and were but times which have a beginning and end: And therefore these objected places make much for this doctrine, and not against it. The Objections of Aristotle are drawn, 1. from incorruptibility, Object. 2. which he imagined to be in the heavens: 2. from this, that the world was not generated nor made of any pre-existent matter, neither, could be brought into being, by any natural generation: 3. from the eternity of motion, which he thought to prove by this, That no motion can be found in nature, but hath another motion going before it. All these may easily be answered: for first, the heavens are corruptible Answ. by nature, and the visible heavens shall perish: and that the highest heavens are incorruptible, it is not by power of their nature, but of the will of God, preserving them. Secondly, though the world was not made of matter pre-existent, nor by natural generation; yet it may have a beginning supernatural, being created miraculously of nothing by Gods omnipotent hand, as all miraculous things are done, which nevertheless are not eternal, nor endure for ever. Thirdly, though in natural things we find no motion, which hath not another motion going before it; yet it is not so in the creation, which was a work far above the course of nature: so that these Objections are of no force to disprove this doctrine. All that Aristotle with his subtle wit could devise, was nothing but this, That the world was not made by the course of nature, neither did come into being by natural generation, nor was framed out of an eternal mass of matter, as Plato and other Philosophers dreamt. Also that there was no time before the world, neither shall there be any time, wherein the world shall not be; and that the world is as durable, and lasteth as long as all times; all which we grant without fear; and yet it doth not follow that the world is eternal: For that is properly eternal, which never had beginning, neither in time, nor with time, nor before time; but as for time itself, it hath a beginning and an end, as I shall show in the next place: Therefore let us hate and abhor all Atheistical dreams of the world's eternity. The second thing which I observe from this word Bereshith, in the beginning (which signifieth in this place the first being or moment Doctr. 2. T 〈…〉 had 〈◊〉 beginning. of time) is this, That time itself is but an adjunct, or circumstance of things created, and had a beginning, and shall have an end with the mutable and movable world. For proof of this we need seek no further but to the fifth Verse, where it is said, The evening and the morning were the first day, that is, time was produced by the Word of God, even the first day together with the things therein created; and so it follows of all the days of the first week, they are said to be made with the works created in them. And indeed in reason it must needs be so; because time is nothing else but the continuance of things created and the measure of the motions which are in the created world, a day is the measure of the Sun's course from East to West, and round about to the East again: An hour is the time in which the Sun runs the four and twentieth part of his day's motion: A week is the space of seven days, and a year the time whi●e the Sun goeth his course through the twelve Signs of the Zodiac; and the whole time of the world consists of years' months and days. Now all these had a beginning, and have an end; yea, there was no day till light and darkness were made and distinguished; no month nor year till the Sun and the Moon were set in their course: therefore time had a beginning, and is not eternal. There were some things before all times and ages of the world, 2 Tim. 1. 9 Tit. 1. 2. First, this serves to admonish us, to cast off all vain thoughts Use 1. and imaginations of time going before the creation of the world. It is the folly of many, when they read of the world's creation but so many thousand years ago, to dream of time before creation, and to question what God did in that time? A witty old man did once answer this question (as Saint Austin saith) rather tauntingly then solidly, viz. That God in those times was making an hell for such curious inquisitors: But the true answer is, there was no time nor any thing to be done in time; but God was only in himself most blessed by contemplation of himself in absolute eternity, in which there is, neither before nor after, no beginning nor end: For where there was no day nor night, nor haven to move, nor any thing to be measured by time, there could be no time at all. Secondly, this truth serves to make us see our own vanity, and Use 2. See thy own weakness. the weakness of our own reason and understanding. Let a man of the strongest brain and wit, and the deepest reach in the world, do what he can, and strive and strain to the utmost, he shall not by human reason and capacity conceive, how any thing can be without time. How God could be before the world, when there was no time; or what eternity should be, but a long time without beginning or end. And yet this is God's truth, as my Text saith, which cannot lie, that time was not till the creation: Let us therefore here learn to see our own weakness, and the short reach of our reason. Let us acknowledge, that while we have our souls imprisoned in our mortal bodies, looking only through the narrow grates of our outward senses, we shall never be able to see, or to comprehend things spiritual and eternal so as they are. And let this put us in mind to be humble here, and to rest in hope, that the eternity, and the eternal joys of heaven are such, as neither eye hath seen, nor ear heard, nor man's heart conceived: 1 Cor. 2. 9 And let us labour to walk by faith, and not by sight, as the Apostle saith; 2 Cor. 5. 7. So much for the Doctrines. There be also two questions which here offer themselves to be discussed: The first is, What time of the year the world was created, and which day & month were the first of the world; without the knowledge of this we cannot exactly tell how long it is since the world was created. The second is, How long it is since that first beginning, wherein God created the heavens and the earth: For Moses doth carefully set them down until his time; and so also do the succeeding Prophets, which showeth, that this knowledge is not to be neglected. For the first question: Some hold, that the world was created in September, in the time of the Autumnal equinoctial. Others, Quest. 1. that it was created in the Spring time, and in March, when the day and night are equal, and of one length in all the world. Both these opinions are maintained by reasons and arguments produced out of God's Word; but the reasons which are brought to prove the latter opinion, I conceive to be more strong and solid: and therefore I do incline to believe, that the world was created in the Spring time, and not in Autumn; and that others The world began in the Spring may be better confirmed in this truth, I will propound the reasons on both sides, and will answer the one, and confirm the other. The main Arguments which tend to prove, that the world was created in September, are four especially: The first, because Argum. 1. September was from the beginning observed and accounted for the first month of the year, both by the Israelites and Forefathers, and also by the Egyptians and other Nations: For Exod. 12. 2. it appears, that March for a special reason was made the first month to the Israelites; because in that month they came out of Egypt. And that till then both they and the Egyptians accounted September the first month. I answer, that the Egyptians did erroneously begin their year in Autumn; and the Israelites living with them, did for civil Answ. respects follow their account: And therefore, when they were to depart out of Egypt, God did both reach and command them the right observation in Abib, or March, Exod. 12. 2. and called them to the true ancient and original form of beginning the year in the Vernal equinoctial, which is in Abib, that is, March: Yea, the Chaldeans and Persians, who were of better credit than the Egyptians, did always from the beginning account March the first month of the year: therefore this Argument is of no force. Secondly, they argue, that September was the month, wherein Argum. 2. the year of Rest, and the year of Jubilee did begin by God's appointment, as appears, Levit. 25. 9 for on the tenth day of that month, God commanded the Israelites to sound the Trumpet of Jubilee in all the land, and so to begin their year of Jubilee and Release: Therefore that is the true beginning from the creation. I answer to this two ways: First, that as the year of Rest was Answ. not the first, but the seventh, and the last of the seven; and the year of Jubilee was the next year after seven Sabbaths of years: So the Lord did still follow the number of seven, and would have it begin in September; because it was the seventh month, and not the first by the order of creation. Secondly, the month of September, when all the fruit is taken from the ground, and men begin to sow and plant for the next year, is the fittest time for to begin the year of Rest, and of Jubilee, wherein every man was to re-enter into his land which he had sold, as appears, Vers. 10, 11. and this was the cause of beginning in September; not because it was the first month of the world, and of the year, reckoned from the creation: but because it was the fittest for men to give up the land empty to the owners, when they had gathered in the corn and fruit, and cleared the ground: and so this Argument is of no force. Thirdly, they argue, That the time wherein all things naturally Argum. 3. come to prefection, is most likely to be the time, wherein God created the world, and all things therein perfect in their kind, and that is Autumn and September, as experience teacheth: Therefore it is most likely to be the first month from the creation. This Argument is divers ways defective: First, the state of the Answ. world in the creation, was far different from that state of things which now is ever since man's fall and corruption: Then all times were both Spring and Harvest, and trees did both blossom and bear perfect fruit at all times of the year: Therefore no certain Argument can arise from this ground. Secondly, if any time be more perfect than another, and retain perfection from the creation, it is most likely to be the Spring time; for in the Spring all things begin to revive, and shoot forth of the earth, as they did in the creation: then are the fields most fresh and green, and full of beautiful flowers, as in the state of innocency. And as for Summer and Harvest, they do but ripen things which the Spring hath quickened and nourished, and hasten them to corruption, and not to perfection, causing them to die and wither: Yea verily, if the earth had not been cursed for man's sin, it would now bring forth in the Spring not only flowers, and blossoms, and Spring fruits; but also all other kinds of fruit: Therefore this is a weak Argument. As for their fourth Argument, which is Cabalistical, drawn Argum. 4. from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, in September; agreeing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, in the beginning, in the same letters, I have answered it before, and showed that they differ in one letter, to wit (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) and therefore it is but a fallacy. Answ. But now for the beginning of the year naturally in the month of March, which is called by the Hebrews Abib and Nisan, as being the month in which the world was created, and that the world was created in the Vernal equinoctial, when day and night were equal in all the world, divers of the Ancients affirm and hold, as Athanasius, Ambrose, Theodoret, Cyril, Damascene, Beda, and others; and with them many judicious and learned Divines of later times do concur, as Junius, Polanus, and others: Their reasons are very strong, forcible, and convincing, which cannot be gainsaid. First, they prove it out of the Scriptures, Gen. 8. 13. where that month is called the first of the year, by account from the creation, Argum. 1. wherein the waters were dried up from the earth; and it began to bring forth fruit for Noah, and the creatures with him: so that in the next month there was food for him & the creatures, and birds and beasts began to breed and multiply in the earth. Now that could not be in September and October, when the fruits and herbs begin to decay and wither. Certainly, Noah turned not out the creatures against Winter to seek food from the earth; that was no time to breed abundantly. It is March, wherein the earth begins to bring forth; and April, the second month, is that wherein the creatures, coming out of the Ark, might find grass, herbs, and other food; and Noah might sow and plant against Summer and Harvest: Therefore undoubtedly March is the first month from the creation. Secondly, they prove it from Exod. 12. 2. where God recalls the Argum. 2. Israelites from the Egyptian observation, to the old beginning of the year from the creation; and to account Abib, or March, the first month, as the Text showeth. Thirdly, the Spring time is every way fittest for the beginning Argum. 3. of the world, and of the natural year: then things begin to flourish in all the earth, as they did in the creation; then is the air most temperate and healthful for the bodies of men, as it was in the creation; then day and night are equal in all the world, and the days begin to grow longer than the night in the country of Eden and Babylonia, which was the place of Paradise, where Adam was created. But in September, days begin to shorten, and all herbs to wither, and fruits to fall from the trees: Therefore March is the fittest month for the time of the creation. Fourthly, the Chaldeans, Persians, and all cunning Astronomers Argum. 4. did by their art and skill discern, and by tradition from the first fathers were taught, that March was the first month of the year, and that in the Spring time the world was created. To these let me add one Argument more, drawn from the incarnation Argum. 5. and passion of Christ: For it is most likely, that the month, in which God appointed Christ to be incarnate by conception in the womb of the Virgin, and also to suffer for the world's redemption, was the month and season of the year, in which the world was created: For so the time, in which God sent forth his Son, made of a woman, and made under the Law, and to redeem them that were under the Law, comes to be the fullness of time, as the Apostle calls it, Galat. 4. 4. Now this was the month of March: for Christ being borne on the shortest day of the year (as Saint Austen and the Ancients, who lived within a August. in serm. de natal. Dom. few ages after Christ, by tradition had learned, and did teach) must needs be conceived in March, nine months before, in the Vernal equinoctial. And in the same month he suffered for our redemption; and rising from death, triumphed over death, the Devil, and all the powers of darkness; even at the time of the Passover (as the Gospel testifieth) which feast was kept in the first month Abib, Exod. 12. 2. and 13. 4. that is, in March, as all confess. And so we see Gods performing of his promise in the fullness of time, was his keeping of his word to a day, giving Christ to be conceived in the very day of the year, wherein he was promised to our first parents, and to suffer for Adam's sin in the same day of the week, and of the month, in which Adam was made, and marred by sin (as some of the learned Fathers have observed.) Even as he delivered Israel out of Egypt, at the end of 430. years, on the self same day, when the term of years was accomplished, Exod. 12. 41. Therefore I conceive that the time of the creation, and of the fall of our first Parents, and of the first promise of Christ, was in the same first month, in which he was conceived, and also perfected man's redemption, that is, in Abib, the month of March; and so he was sent forth in fullness of time, as the Apostle saith. The second question which ariseth from the word Beginning, is about the number of years, which have been since the creation: Quest. 2. For if there was a beginning of things, in which the world was created, as the Text here showeth; then there must be a certain number of years since that beginning which number if we can find out, and prove from Scripture, it will much confirm us in the truth of the creation, and of the whole History of God's Word. Now about this number of years there is much difference among the learned: but the best computation is that which is grounded on those testimonies of Scripture, which do most excellently chain together the holy Chronicle; and by that computation the world was created 3960. years before the death of Christ; and the day of Adam's fall being upon the sixth day of the week, even towards the evening of the same day, wherein he was created, was that day 3960. years before the day of Christ's death, which also was on the sixth day of the week, in the same month of the year. To confirm us in this truth, we have most excellent testimonies of Scripture: First, the age of Adam, when he begat Seth, counted together with the ages of the succeeding fathers, before the birth of their succeeding sons, make up in all unto the birth of Noah from Adam's creation, 1056. years, Gen. 5. and from Noah's birth to the Flood, is 600. years, that is in all, 1656. years, from the Creation to the Flood. Arphaxad the son of Shem, borne two years after the Flood, Gen. 11. 10. his birth (as the ages of the Fathers from him to Terah there reckoned do show) was before Terah's death 425. years. Now the two years between his birth and the Flood, together with the said number of 425. being added to the years before the Flood, make up from the creation to the death of Terah, 2083. years. Immediately after Terah's death God called Abraham, and removed him out of Charan, into the land of Canaan; but gave him no inheritance therein, but only promised to give it to him, and his seed for a possession, Act. 7. 4, 5. and that in his seed all the families of the earth should be blessed, Gen. 12. 1, 2, 3. and this promise was 430. years before the Law was given by Moses, Galat. 3. 17. which was immediately after the departure of Israel out of Egypt, that is, the fiftieth day after; when they and their fathers, from Abraham's first peregrination in Canaan, had sojourned 430. years, Exod. 12. 40. And from Israel's coming out of Egypt, to the building of the Temple, in the fourth year of Solomon's reign, is 480. years, 1 Kin: 6. 1. from thence, to the death of Solomon, is 36. years. Then Israel departed from Judah, and continued 390. years in their iniquities, Ezech. 4. 1, 2. to the destruction of Jerusalem, and burning of the Temple, 19 years after the beginning of the 70. years' captivity; from the end of which captivity, to Christ's death, is seventy sevens of years, Daniel 9 that is, 490. years, all which make 3960. years, from the creation. Now from Christ's death, which was in the 33. year of his age, or 33. after his birth, it is in this present year 1623. the full number of 1590. years, which being added to 3960. before Christ's death, make from the creation 5550. years. Now this computation of years, together with the clearing of the former question, may serve First, to discover unto us divers ways the admirable providence Use 1. God's providence to be noted and admired. of God, in that he doth so order all things, that the time of the incarnation of Christ, the second Adam, should fall in the same month with the creation of the first Adam: and the day of redemption from sin and death, should be the same day of the week, and of the month, with the day of Adam's falling into sin, and bringing all mankind into bondage to hell and death. And that in the holy Scriptures, which were written by holy men of God in several ages, the true computation of times and years should be put upon record, and reserved and kept safe through all ages until this day, in the midst of so many dangers, and among so many alterations and changes which have happened in the world. Surely, he who is so provident in ordering the circumstance of times, and preserving the records of them, even his holy Oracles, when the Nation of Jews, to whom they were committed in trust, is cast off, and scattered over all the earth, will much more keep his promises, and fulfil all prophecies and predictions, every one in the set time and season which he hath appointed. Secondly, this exact record of times, and of the very month of Use 2. Truth of creation and redemption hereby demonstrated. the creation and of the redemption, serves to confirm us in the verity and truth of those things which are written concerning the beginning and creation of the world, and the redemption of mankind by Jesus Christ, coming in the exact fullness of time to redeem the world, according to God's promises; when several witnesses or writers, who never conferred nor consulted one with another, do agree in their relations, not only in the main matters, but in the circumstances of time also; no man can have any least pretence or colour of doubting. And thus do the writers of the holy Scriptures, who lived in several ages; they exactly agree in the histories of creation and redemption, even to the circumstances of times, the very days and months wherein they were performed. And therefore let us firmly believe them, and rest on the truth of them: for we have sure grounds of believing, but not any pretence or colour of doubting. Thirdly, hereby it is made manifest; that the world being created in time, and only so long ago as is before showed, was made Use 3. All made for us, and to be used for God. only for us, and for our benefit, who live under time, and not for the eternal God, to add any good, or any blessedness to him, who was all-sufficient and most blessed in himself from all eternity; and both could, and would have made the world millions of years before, if it might have been profitable to himself: Wherefore let us hereby be stirred up to use the world as a gift, and as talents given to us by God, to be well employed, and study to honour him by all worldly things created. Fourthly, hereby we may justly be moved to admire the eternity of God, when we see the whole time of the world to be but Use 4. Note and admire God's eternity. Psal. 102. 25, 26. 5550. years, which are before him but as 5. days and an half (For a thousand years with him are but as one day, 2 Pet. 3. 8.) Wherefore, as holy David, when he compared God's eternity with the temporary being of the heavens and the earth, and their inclining to decay and changes, like a vesture and wearing garment, did admire God's infinite and eternal Majesty: So let us all be after the same manner affected with reverence of God, and admiration of his eternity, when we compare the ages of the world, even the longest of them, the thousands of years since the creation, to be but as so many days with the Lord, who liveth and abideth the same for ever. The fourth thing in this Text is the object and effect of God's 4. first work of creation, to wit, the heavens and the earth. First, the Heavens come to be considered, together with the creatures here comprehended under that name; and that these things may more plainly appear to our understanding, we must first search and sift out the true sense and signification of the word (Heaven) in this Text, and then come to the instructions which do thence naturally arise. The name; by which it hath pleased the Spirit of God in this Derivation of the word signifying Heavens. 1. place to call the Heavens, is in the Original Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Shamajim; concerning the signification and Etymology whereof, the learned much differ among themselves. Some make it a compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth there, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth waters; because above in the air (which is the lowest and nearest heaven) and in the clouds, water is engendered, and in showers distils from thence. Some compound it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is fire, and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, waters; because the heavens seem to be made of both: the Sun, Moon, and Stars resemble fire, and the rest of the heavens resemble calm and still waters. Some derive this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies astonishment; 3. because if a man do steadfastly behold and consider either the glory or the wonderful height and compass of the heavens, they are things which will dazzle his eyes, and make his heart astonished. But the best derivation of the word, which is grounded upon 4. the best reasons, is that which some late Writers have observed, to wit, that it is derived of the simple Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth there, and is never used, but when we speak of being in a place which is remote and distant from us: For as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here, signifies the place present; so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there, signifies a place remote and distant from us, and the being of things there, in that place. Now the heavens are the utmost and most remote place from the earth, which is set in the middle, and about the centre of the round world, and upon which men do live in this world: Therefore this derivation doth agree very aptly to the heavens. Secondly, of a place which is most excellent, we are wont to say, There, there is the best being, and in a kind of vehement and affectionate speech, we use to double the word. And heaven is the most excellent place; and therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is of the dual number, and signifies as much as There, there, or there double, is most fitly derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there. Thirdly, the heavens are divided most properly into two heavens, the highest heavens, which is invisible; and the visible or lower heaven, which also consists of two parts; the starry and the airy heavens: And all these are divided into two equal parts to all men living on earth. The one is that which we see in our Hemisphere, and within our Horizon from East to West, and from North to South, above the earth. The other half is that which is hid from us by the earth, and is seen by the Antipodes, that is, them who dwell on the other side of the earth, directly opposite to us; and both these parts of the heavens are equally remote and distant from the earth. Moreover, the heavens do move about two Poles, the North and South Pole: and therefore in many respects the name of the heavens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is most fitly derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brought into the form of the dual number. Fourthly, this derivation of the name, and the signification of it, doth fitly agree to all things which are called by the name Heaven; and is verified in them all, even the highest heaven, the starry heaven, and the superior regions of the air; for they are all remote and distant from the earth, and are divided every one into two equal Hemispheres, equally distant from the earth: But in the highest heaven there is neither fire, nor water, nor any mutable Element: and therefore the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cannot agree to it at all. And as for the superior regions of the air, they are not so glorious, nor so high as to astonish us: and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cannot agree to them: wherefore the last is the best derivation. The next thing after the derivation of the word, is the diversity Diversity of its significations. 1 of significations, which we are to note in the next place; and withal, to show in what sense it is here used in the Text. First, this word is used, in a large sense, for that whole space from the upper face of the earth and the sea, to the utmost height of the highest heavens, which comprehends in it the highest, the starry, and the airy heavens; thus the word Heaven is to be understood, Gen. 2. 1. and in all other places, where the Spirit of God comprehends the whole world under these two words, The heavens and the earth. Secondly, it is used to signify more specially either the highest 2. heaven, as Deut. 26. 15. Look down from heaven, the habitation of thy holiness, which Saint Paul calls the third heaven, 2 Corin. 12. 2. Or the starry heaven, as Gen. 22. I will multiply thy seed as the stars of heaven: and Psal. 19 6. Or the airy regions. wherein birds fly, as Gen. 1. 26. where mention is made of the fowls of heaven. Thirdly, the word Heavens, by a Metonymy of the cause for 3. Four things signified by Heavens. 1 the effect, and of the subject, is used in Scripture to signify four things: First, God the possessor of the heavens, whose glorious Majesty doth dwell in the highest heaven, as Dan. 4. 26. where the heavens are said to reign, that is, the God of heaven: And Luk. 15. 18. I have sinned against heaven: and Matth. 21. 25. Was the baptism of John from heaven, or of men? Secondly, the Angels and 2 blessed Spirits, which dwell in the highest heaven, as Job 15. 15. The heavens are not clean in his sight: and Psal. 89. 6. and 69. 35. where the heavens are said to praise God, that is, the Angels and Saints. Thirdly, the Church militant, which is a congregation of 3. people written in heaven, begotten from above of heavenly seed, and whose hope, reward, and triumph is in heaven, as Dan. 8. 10. the armies of the faithful are called the host of heaven: And so in the Prophets and the Revelation, Heaven signifies the true holy Church; and the Earth signifies earthly men of the world. Fourthly, the clouds in the air, and in the face of heaven, as 4. Levit. 26. 19 I will make your heaven as iron, that is, the clouds; insomuch that they shall yield no rain. Now here in this Text is meant (as I have before touched) the highest heaven, as it is distinct from the rude mass, without form, which is here called Earth, which was the common matter of the starry and airy heavens, and of all the visible world, as appears in the next Verses. And under this name here the Angels, who were the host and inhabitants of the highest heavens, are comprehended: For as the word Jerusalem is often used in the Prophets, to signify the people and inhabitants, together with the city and place; so here the word Heaven, signifies not the bare place and body of the highest heaven, but the place, with all the host and inhabitants of it, the Angels. As for the visible starry heavens, which are the light of the inferior world and the airy heaven called the firmament, they can in no case be here understood: for they were made out of the rude mass, without form, called Earth, and opposed to heaven in my Text. From the word thus expounded, I come to the instructions: For whereas some doubt, whether there be any heaven besides the visible starry heaven; where those heavens are, and whether they were created, this Text doth clear the doubt; and showeth, that there is an heaven which far exceeds the heavens which are seen, in all glory and excellency: For here Moses speaks of an heaven created in the beginning, with or before the common mass, out of which the Sun, Moon, and Stars, and all the vis●ble heavens and world were made: Yea, in that this heaven was created out of nothing, and had not a being given it out of the rude mass, without form, out of which God made all the visible world (as the Text here saith) this doth imply, that they have a more excellent being, of another kind, far better than all that is seen, and above and without the compass of the visible heavens; so that hence these Doctrines arise: 1. That there are such heavens: 2. That this heaven is not God, but a place created by God: 3. That it is above the visible heavens: 4. That it is most large and ample; and yet not infinite, nor every where, as God is: 5. That it is a place most excellent and glorious, free from corruption, excelling and exceeding the natural knowledge, reach, and apprehension of men. First, we here learn, That, besides the visible starry heavens, which were made out of the first rude deformed earth, there are Doctr. 1. heavens created out of nothing, in the first beginning of the creation: And this is confirmed by those Scriptures, which speak expressly of the Heaven of heavens, that is, an heaven besides these visible heavens▪ as Deut. 10. 14. 1 Kings 8. 27. Psal. 68 33. and 115. 16. Also by those Scriptures, which mention an heaven, in which Gods glorious Majesty is said to dwell; and the holy Angels, which cannot be the starry visible heavens, as Deut. 26. 15. 1 Kings 8. 30. and Mat. 18. 10. Yea, the ho●y Apostle puts all out of doubt, 2 Cor. 12. 2. where he calls this the third heaven. That this highest heaven is not God, but a place created by Doctr. 2. God; for here it is said, that God created this heaven: Some thought that there was no place above the Spheres of heaven; but that there God is all in all, and that there all things are in God, and subsist in him. Their ground is that speech of the Apostle, 1 Corinth. 15. that God shall be all in all But that shows the contrary, that God is in all, not that all things are or shallbe, and subsist in God, as in a place. Again this shows not the place, but the state of the blessed, that they shall immediately enjoy God without a Mediator. Now, that the highest heaven is not God, divers reasons show: First, it is God's throne, Isa. 66. 1 Deut. 26. 15. therefore not God himself. Secondly, it cannot contain God; but he is infinite, and far without the compass of it, 1 Kings 8. 27. Thi●dly, God is every where; but this heaven is not so, it is only above, not in the visible world. Fourthly, it is such a bodily substance, as can contain glorified bodies, as the body of Christ, Enoch, and Eliah. It comprehends the visible heavens within the compass of it: But God is a spirit. That it is not God, but his creature, and his workmanship; and that he hath the disposing of it, as his creature, appears, Gen. 2. 1. Heb. 11. 10. Psal. 115. 16. That this heaven is above the visible heavens, divers Scriptures Doctr. 3. testify: For it is called Heaven above, where Jehovah is, Deut. 4. 39 Jos. 2. 11. that is, above all the visible world. Into this heaven our Saviour is said to be taken up on high, when he ascended, Luke 24. 51. Yea, he is said to ascend up far above all the visible heavens, Ephes. 4. 10. Fourthly, that this heaven is a most ample and large place, may Doctr. 4. easily be gathered and proved from this, That it was made distinct from the earth, which was the matter of the whole visible world; and doth subsist above, and without the compass both of the mass, and of all things which were made of it; and so comprehends them within the large compass of it. And our Saviour intimates so much, where he affirms, that in it are many mansions, John 14. 2, 3. Also the Psalmist, Psal. 68 5. where he calls this heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies fair, and large spacious plains: And yet it is not infinite, nor every where; for God fills it and the earth also, and it is not able to contain him, 1 Kings 8. 27. The fifth instruction is, That the highest heaven is a place most glorious and excellent, free from all corruption, and full of glorious Doctr. 5. light, far surpassing our frail imagination, and the reach of man's natural understanding. The very signification of the name shows that it is far remote from our sight, conceit, and apprehension. And that rule in Philosophy proves, that it is free from alteration and corruption, to wit, That those things only are changeable, and may be corrupted, and turned into their first matter, which are made of a common matter, capable of divers forms. But things which have no part of any such matter in them, are incorruptible, and unchangeable, free from alterations incident to inferior things. Now such are these heavens discovered to be in my Text: For they were made absolutely of nothing, with, or before the first common matter of the visible world: Yea, in the next words the Spirit of God doth distinguish the rude mass from these heavens, by this, that it was full of darkness, and without form, and void; which implies, that these heavens were far different, that is, full of beauty, form, and Excellency of heaven. light. And other Scriptures fully confirm this: First, by the names, by which this heaven is called, and by the excellent things which are spoken of it; for it is called the Heaven of heavens, that is, the heaven far above all heavens in glory and excellency, Deut. 10. 14. and 1 Kings 8. 27. and Psal. 68 34. The Heaven of heavens everlasting, so much the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth intimate. And Saint Paul, who was rapt up into this heaven, was so astonished with the glory of it, that he knew not whether he was in the body or out of the body: there he heard words, which it was not lawful to utter; and the sight thereof was such a cause of glorying, that he was afterwards in danger thereby to be too much exalted, and had need to be buffeted by the Angel of Satan for his humiliation, to keep him from excessive boasting, 2 Cor. 12. And the same Apostle calls the inheritance therein reserved for the elect, the inheritance of the Saints in light, Colos. 1. 12. and he saith of God, who dwells there by his glory, that he dwells in light, which none can approach unto, 1 Tim. 6. 16. which testimonies, with many other which might be cited, fully prove the glory and excellency of this heaven. Besides, we have many Arguments to this purpose. The first is drawn from the proper efficient cause of this heaven: Reason 1. For it is most certain, that the place and city which hath God only for the builder & maker of it; & in the building whereof God hath showed such admirable divine wisdom, that it more specially is called his work and building, must needs be most excellent and glorious. Now such is the highest heaven, it is called the city, whose builder and maker is God, Heb. 11. 10. that is, the city which God builded alone as his masterpiece, for his own purpose, to show therein his glorious wisdom and art, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used doth signify. Yea, it is said to have foundations, that is, to be so firmly built, that it can never fail, but stand steadfast for ever, world without end: Therefore it is a most glorious place. A second Argument is drawn from the proper inhabitants of Reason 2. these heavens: For in all reason, and by the course of nature, that is the best place which falls to the share, and is allotted to the best inhabitants, by the will and appointment of him, who is the wisest of all, and doth order all things in wisdom and equity. Now the highest heavens are allotted by God to the best inhabitants: First, he hath chosen them to be his own habitation, wherein he delighteth to dwell, not only by his essential presence and power, as he is in all other places, but also by his visible glory, holiness, and unspeakable majesty. So the Scriptures testify, Deut. 26. 15. where these heavens are called, the habitation of his holiness. And Psal. 113. 5. the high dwelling, in which God is so high above all. And Isa. 57 15. and 63. 15. the high and holy place, the habitation of God's holiness and glory; and even eternity, which shall never decay. Secondly, God hath appointed this place to be the habitation of his holy Angels, which kept their standing, in which he will have them to dwell, and to behold his glorious face continually, as our Saviour saith, Matth. 18. 10. and so much is intimated Luke 2. 13. where Angels are called the heavenly host. The third sort of inhabitants, to whom God hath allotted these heavens, is the glorified company of his Saints, with Christ their head, in whom they are chosen, and brought to salvation. Though Adam was made after God's image, yet, by creation, and in the state of natural uprightness, he was not capable, nor worthy of heavenly glory; that is the proper purchase of Christ for his elect, and it is the gift of God in Jesus Christ, which he gives only to them who are made in Christ the first fruits of his creatures, sons and heirs of God. Our Saviour testifies so much, Joh. 14. 3. where he saith, that he prepares a place for his faithful in that house of God: And the holy Apostle, Heb. 9 where he saith, that Christ only opened the way into this Holy of holies; and that none can enter thereinto but by him the way, and the door. And Ephes. 1. 3. he saith, that God blesseth us with all spiritual blessings in heavenly places in Christ. And 1 Pet. 1. 3, 4. we are said to be begotten to a lively hope, by the resurrection of Jesus Christ from the dead, to the inheritance incorruptable, and undesiled, that never fadeth, reserved in heaven for us: wherefore it is manifest by the excellency of the inhabitants, being none but God himself, and the elect Angels and Saints, which are most near and dear to God, that this Heaven is a place most glorious and excellent. A third Argument may be drawn from the situation of it: For the highest place is ever the best by the law and course of nature, Reason 3. as our senses do teach, and we see manifestly in all known parts of the world; and by faith we ought to believe, that it is so in places beyond our sight, especially because the Spirit of God in the Scriptures extols the highest places, Psal. 113. 5. and Isaiah 57 15. Now the highest of all places is the third heaven in situation: For Christ ascending up thither, there to remain, and to make intercession for us, Act. 3. 21. and Heb. 9 24. is said to ascend far above all other heavens, and those heavens are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the high places, Psal. 148. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the highest places, Ephes. 4. 8. and Heb. 1. 3. Therefore they are the most excellent and glorious places. The fourth reason is drawn from the excellent things, which are there laid up in store for the Saints: For the wisdom of God requires, Reason 4. that he should store up the best treasures and things in the best place; and undoubtedly that place is the best, where God lays up in store such treasures. Now in the highest heaven are the best treasures, which neither rust nor moth can corrupt, nor thiefs touch with unjust hands, Matth. 6. 20. there is the inheritance of the Saints in light, Colos. 1. 12. and the incorruptible and undefiled, 1 Pet. 13. There God hath prepared for them that love him such things as neither eye hath seen, nor ear heard, nor man's heart conceived, 1 Corin. 2. That is the place of God's right hand, and of his presence, where is fullness of joy, and pleasures for evermore, Psal. 6. Therefore it is the best place of all. Fifthly, that place from whence every supernatural good and perfect Reason 5. gift doth come, must necessarily be the most excellent: and such a place is the highest heaven. Christ, the second Adam, the fountain of all blessings, is said to be from heaven, heavenly, 1 Corinth. 15. and to be the bread of life, which came down from heaven, to give life to the world, John 5. The calling of men to the participation of all excellent graces, is called the heavenly calling, Hebr. 3. 1. The gift of supernatural grace is called the heavenly gift, Heb. 6. 4. The substantial things shadowed out under legal types, are called heavenly things, Heb. 8. 5. and the new Jerusalem, the most glorious Church, is called the heavenly Jerusalem, Hebr. 12. 22. and is said to come down from heaven, Revel. 21. In a word, every good and perfect gift is said to come down from above, from the father of lights, that is, from heaven, Jam. 1. 17. Therefore this heaven must needs be a most excellent place. Sixthly, the Spirit of God in the Scriptures doth describe and Reason 6. set forth this Heaven, by all the things which are, or have been most excellent in this world, and doth make th●m but types and shadows of it: as first, by the earthly Paradise, in which God put Adam in the state of innocency, which was the sweetest and most excellent place that ever was known in the world, 2 Cor. 12. 4. by the hill of Zion, which was most beautiful for situation, and the joy of the whole earth, Heb. 12. 22. By Jerusalem, the most glorious city of all the world, the place which God chose to put his Name there, Gal. 4. 26. and by the Temple of Jerusalem, the most glorious Sanctuary of God; and the Holy of holies, Psal. 11. 4. and 18. 7. Habak. 2. 20. Heb. 9 12. and 10. 9 Therefore this Heaven is most excellent. Lastly, that this Heaven is a place of wonderful light and glory, and a work of God, which shall never be changed or perish, but stand and endure for ever; it appears by the light which hath shined from thence, and by the eternity of the things which God hath annexed to it. The light which shined from thence on Saint Paul at midday, did surpass the brightness of the Sun, Act. 26. 13. And the house which the faithful have there prepared for them, is said to be eternal in the heavens, 2 Corin. 5. 1. And the inheritance there reserved is said to be immortal, 1 Pet. 1. 3. and the life which the elect shall live there, is called life eternal: Therefore it is a most blessed place. Now, though some Scriptures seem to speak to the contrary, that the heavens shall perish, as Psal. 102. 26. and that heaven, as Object. well as earth, shall pass away, Matth. 24. 35. and the heavens shall pass away with a noise, 2 Pet. 3. 10. and be burnt with fire: Yet the truth is, they speak not of the highest heaven, which Answ. was with the Angels created immediately out of nothing; but of the visible fiery and starry heavens, which were created out of the same rude mass, the common matter of the air, water, and earth: They may be burnt, and set on fire, and pass away; but the highest heaven, being not of the same common matter, no fire can take hold of it. Now these instructions concerning this first work of God, the Use 1. To confute the otherwise minded. highest heavens, serve for excellent use: First, to discover the madness and folly of all them, who either deny the creation of these heavens, as Cajetan, Augustinus, Steuchus, and other great Popish Writers have done; or do hold this heaven to be nothing else but God, or his glorious Majesty, and light shining forth to his creatures. These Doctrines prove the contrary, and declare all such profane conceits to be doting dreams, ever to be abhorred. Secondly, they show the admirable free bounty and love of God towards his elect, and his eternal fatherly providence, in Use 2. Admire the bounty of God to his chosen. that he hath not only provided such an excellent habitation for them, wherein they may live most happy and blessed for ever; but also made it the first of all his creatures and works. If the Lord had first made us, and tried our obedience how we would serve him, before he had made and furnished the highest heaven, the house of glory; men might have imagined, that by their own doings they had procured it: But lo, God hath cut off all such vain conceits, in that he made this first, and by so doing, showeth that it is his love and free bounty, not our merit; it was his providence, not our purchase or care for ourselves: Let us therefore give him the glory and praise of a God wonderful in goodness, free grace, and providence; even from the first foundation of the world, creating a place of rest and glory for us. Thirdly, in that the highest heaven is here discovered to be so Use 3. Be ashamed of thy earthly mindedness. high & excellent a place, so full of glory and light, and the proper country of the Saints chosen in Christ; this aught, as to reprove us, & make us ashamed of our immoderate love & affection to worldly things, and of our grovelling on the ground, like brute beasts, and cleaving to the earth, like moles and earthworms, and of our negligence in enquiring after heaven, and meditating on this heavenly country: so also to stir us up to the contrary, and to And prepare for heaven. direct us how to prepare ourselves for it, by looking and minding high things, and casting off all earthly clogs, and works of darkness, and all uncleanness and filthiness, and by putting on all holiness, and the armour of light. If we were to go into another country, there to spend all our days, we would be careful to inquire after, and learn the nature, qualities, fashions, and language of the country: And so let us do concerning our heavenly country and city, which is above. Let us inquire after heavenly things, fashion ourselves to it; and because there is our inheritance and our treasures, let there our hearts be also. Fourthly, seeing heaven is so high, and so excellent and glorious Use 4. Be thankful for this good provision. a place and habitation, that man in innocency was neither capable, nor worthy of it, this serves to magnify in our eyes the infinite goodness and admirable bounty of God, who hath given Christ to purchase for us, being corrupted, and become sinners by Adam's fall, a more excellent place, state, and condition, than did belong to us in our best natural being in the state of pure nature. This also magnifies the virtue and power of the grace of Christ, which hath lifted us up from the valley of darkness, and of the shadow of death; and hath advanced us to be heirs of a better inheritance than the earthly Paradise, even to live and reign with God in his heavenly Kingdom. Fifthly, here is matter of singular comfort, and of patience, Use 5. Comfort in all afflictions. and hope in all the afflictions, which can befall us here on earth in this vale of misery; when men labour, and strive, and fight for an earthly crown, and in hope of a glorious victory and triumph, no danger of death doth daunt or dismay them, no pain and grief of wounds doth discourage them; but the crown of glory, which we wrestle for, it is incorruptible, and never fadeth: and the Kingdom for which we suffer, is an heavenly Kingdom, and an inheritance reserved in the highest heavens, which is a place more glorious and excellent than any tongue can express, or heart of man conceive: And therefore let us be steadfast and unmoveable, never daunted with any danger, nor dismayed with any fear, but comfort ourselves, and possess our souls in patience, knowing and counting, that all the sufferings of this life are not worthy of Rom. 8. 18. the glory which shall be revealed, and our momentany passions shall bring a far more exceeding and eternal weight of glory in heaven, 2 Cor. 4, 17. where a durable substance is stored up for us. Let us hence learn to loath and hate also that erroneous opinion Use 6. Against the Chiliasts. which some hold, to wit, that the highest heaven is not ordained to be the habitation of the Saints after the last judgement; but that Christ shall reign with them here on earth in his bodily presence: a fond conceit, contrary to the express Word of God, utterly razed by the former Doctrine. CHAP. IU. Of the creation of Angels. Their names. They had a beginning: Reasons and Uses. They were all created by the one true God: with Uses. They were made in the beginning of the world. They are Gods first and best creatures: with the Use. They were made in heaven, and to inhabit heaven: Reasons and Uses. Seven Corollaries or Conclusions concerning the Angels. I Proceed in the next place to the inhabitants or host of the highest heavens, the Angels, which were by the same Word of God in the beginning created together with them; as appears, Chapt. 2. 1. And howbeit they are not here expressly named by Moses; yet they are necessarily included in this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels comprehended in the name, Heavens. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the heavens, as may easily be proved, and made manifest by three reasons: First, the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is demonstrative, and shows that there is an Emphasis in this word; and the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consisting of the first, and last letter of the Alphabet, is of general comprehension, and shows, that by these special and most glorious heavens, he means all whatsoever was created with them, and whatsoever was in the creation contained in them, even all the glorious Angels. Secondly, it is a common and usual 2. thing in the Scriptures, for the Spirit of God, to signify by the name of the place, both the place and the inhabitants: as for example, Psal. 147. 12. and Jerem. 4. 14. O Jerusalem, wash thine heart. And Matth. 23. 37. Jerusalem, Jerusalem, that killest the Prophets. In these places, by Jerusalem is meant not the city only, but also the inhabitants. And so the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the heavens, is used to signify the Angels which were the created inhabitants of heaven, Job 15. 15. where it is said, The heavens are not pure in his sight, that is, the Angels, because many of them rebelled, and lost their habitation, and were stained with sin. And Psal. 89. 6. And the heavens shall declare thy wonders, O Lord, that is, the heavenly host: Therefore by analogy of Scripture, the Angels may here be understood. Thirdly, what is here meant by 3. the heavens, Moses himself showeth, Chapt. 2. 1. namely, the heavens and the host of them, that is, the Angels, for they are the host of the highest heaven, and so are called, Luke 2. 13. Therefore undoubtedly the Angels are included in the word Heavens. So then the creation of the Angels coming now the next in order to be handled, I will seek no further for a Text (though there be some more plain and express) but will ground all my Doctrines, concerning the creation and nature of Angels, on this word, taken in that sense which I have here proved; which offers to our consideration five main and principal points of instruction, unto which all other Doctrines may be reduced, which concern their nature and creation, and may be as branches comprehended under them. First, we here learn, that Angels had a beginning, and were not Points concerning them. from all eternity. Secondly, that God created them, and that they were made by that one God and three persons, here called Elohim. Thirdly, that they were created in the beginning, as the word Bereshith, taken in the most strict sense, signifieth, the first moment of time. Fourthly, that they were created by the first simple act of absolute creation, that is, they were made out of nothing, most perfect and glorious creatures, in an instant. Fifthly, that they were made in and with the highest heavens, and by the law of creation made to inhabit them, as the proper place of their natural habitation. These are the main and principal points of Doctrine, which immediately flow from the words. And these, especially the last of them, doth offer to our consideration divers other particular questions, and points of instruction to be handled. As first, seeing they were created in and with the highest heavens, to be the proper inhabitants of them; therefore they are of an heavenly nature, even pure, excellent, and glorious spirits, such as the nature of the place requires, to be suitable inhabitants. And here an occasion is offered to seek out a true description of Angels, and to inquire after their wisdom, power, and such like properties, wherein they excel, and are like unto God the Creator, bearing his image. Secondly, hereby are offered to us these points to be handled, and these questions to be discussed, viz. That the Angels are of a finite nature, limited to their places: Also, whether they are circumscribed, and measured by the place in which they are, or rather definitively in it. And whether, and how they move from place to place, and such like. Thirdly, the most high and large heavens, compassing about the whole visible world, in and with which they were created, to be the host of them; do import, that the Angels were created many in number, according to the largeness of the place, and that they are innumerable, more than man's frail reason can comprehend. Fourthly, the highest heaven, being their natural place, in which they were created, Hence a question ariseth, concerning a being in other places; How they come to be out of heaven, their natural place, and some of them quite banished out of heaven for ever. And here their mutability and fall comes to be handled; and the distinction of them into good and evil Angels. Thus we see in brief into what a broad field this short Text doth lead us, and what large scope it gives us to speak of the Angelical nature, and the heavenly spirits, the first and chiefest of the creatures of God. That we may better understand these Doctrines, I will first consider the name of Angels, what it signifies, and how we are to take it in this place. The name, Angel, comes of the Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Of their names. signifies a messenger, sent forth from some superior person, or state, to deliver a message, and to declare the mind of him or them that sent him. The Hebrew name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the name of an Angel in the Old Testament, signifies also a messenger; but yet in a more full and large sense: For it signifies such a messenger, as doth not only deliver and declare a message by word of mouth, but also doth act and execute indeed the will of him that sent him, and doth perform his work enjoined, as a faithful minister and servant. And hence it is, that the Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is derived of it, and is used for the office and work of an Angel, signifies in general any thing which serves for the use and ministry of man. And as the signification, according to the Etymology, is general and large; so the word is used in the Scriptures, to signify any messenger or minister sent forth upon a message, or some employment, either from God or men. jacob's messengers which he sent unto Esau, Genes. 32. 3. to work his peace are called by the name. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Angels. And Num. 20. 14. the messengers which Moses sent from Kadesh unto the King of Edom, are so called, and in Greek translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But when God's messengers are thereby signified, it hath the name Jehovah, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most commonly added to it. As for the first signification, we let it pass, as a stranger in this place, where we are to discourse of heavenly Angels; and do take it in the second signification, for the Angels of the Lord. And being so taken, it is still doubtful, till it be more particularly distinguished: For in this sense it signifies three sorts of Angels, as the learned have well observed. First of all it signifies, that chief and principal messenger and ambassador of God, his Son Jesus Christ, who was sent forth as God, in the form and shape of an Angel and Messenger to the fathers before his incarnation: And as man, in ●u●nesse of time by incarnation, and assuming of man's nature into his person: For, Gen. 48. 16. by the Angel which delivered Jacob, and which he prayeth, may bless the sons of Joseph, is meant the Lord Christ. And in all places, where the Angel which appeared, is called Jehovah, or was worshipped, God the Son is meant, as Exod. 3. and Zach. 3. there by the Angel Christ is meant, appearing either like an Angel, or in the shape of a man, to fore-shew his incarnation. So likewise, where we read of the Angel of God's presence or face, as Isa. 63. 9 Or of the Angel of the Covenant, as Malac. 3. 1. Or of the Archangel, as 1 Thes. 4. 16. Jud. 9 Christ is meant. Secondly, this word is used to signify men, by divine inspiration called, and sent from God upon some special message, especially the message of salvation, as Job 33. 23. Judg. 2. 1. Malac. 2. 1. and 3. 1. and Revel. 2. & 3. Thirdly, this word is most frequently and commonly used, to signify the heavenly spirits created by God, to stand about his Throne in heaven, to behold his face continually; because they are, as by nature fit, so by office ready to be sent on his message, and to do his will, as Gen. 19 1. Psal. 103. 20. Matth. 18. 10. In this sense we are to take the word in this discourse of the creation of Angels: For though Christ be the Angel of God, and the great messenger of salvation; and God's ministers, as they are Gods ambassadors, sent by him, are Angels of the Lord: yet they are not Angelical spirits, created in the first beginning; they are only Angels by office and calling, not by nature in the creation. Only the heavenly spirits, whom God hath made at the first fit to minister, and hath since in Christ appointed to be ministering spirits for the good of them, who are chosen to be heirs of salvation in Christ; they are Angels both by nature and office. And they are the proper subject of our present discourse. I proceed to the Doctrines, which I will prosecute in order, as they arise out of this Text. First, seeing the Angels are included in this word, the heaven; Doctr. 1. Angels had a beginning. hence we may learn, that as the heavens, so the Angels, the host of heaven, had their beginning with the highest heaven, and were not in being from all eternity; which point is farther confirmed by all such Scriptures, as attribute a beginning to all things, and tell us that they are, and subsist not of themselves, but from God, as Rom. 11. 36. where the Apostle saith, that of God, and through him, and to him are all things: and 1 Cor. 8. 6. But to us there is but one God the Father, of whom are all things, and we for him; and one Lord Jesus Christ, by whom are all things. And Revel. 4. 11. and 10. 6. thou Lord hast created all things, and for thy pleasure they are and were created. And that God, who liveth for ever, created heaven, and the things that therein are. And that in this universality of things created, the Angels are comprehended, the Apostle showeth most plainly, Colos. 1. 16. where he affirms, that all kinds of things visible and invisible, whether they be thrones, or dominions, or principalities, or powers, all were created by him, and for him. But if any shall cavil and say, that though they are of God, and he is the cause and creator of them; yet it doth not necessarily follow, that they were created in the beginning with the heavens, but from eternity, and as coeternal effects have their being from God. The next words which follow will cut off this objection, which affirm, that Christ is before all things, and by him all things consist, Verse 17. and therefore they had a beginning after Christ, and were not coeternal with him. Reason also confirms this, drawn from the fall of a great Reason 1. multitude of the Angels: For things eternal, which were, and had their being from eternity, without beginning, and before all times, they cannot fall in time, nor be changed, but abide the same for ever: But a great multitude of the Angels did fall. And the Devil was once one of the most glorious among them, and he with many others, who left their habitation, are reserved in chains to the last judgement, 2 Pet. 2. 4. and Jud. 6. Therefore they are but creatures, made in the beginning. Secondly, though Angels are not circumscribed, and measured Reason 2. by a bodily space or dimension; yet they are definitively in place: and where there is no place, there can be no Angel, as I shall show hereafter. Now before the creation of the heavens, there was no place at all wherein Angels might be, abide and subsist: Therefore before the heavens they were not, but were created with them. But Angels are called Jehovah, as that Angel which spoke to Object. 1. Agar, and promised to multiply her seed, Genes. 16. 13. and the Angel, which appeared to Moses in the bush, Exod. 3. 4. and the Angel which rebuked Satan, Zach. 3. 1. And Jehovah is without beginning. The Angel mentioned in those places was Christ the Son of God, the Angel of the Covenant, and so was Jehovah, indeed, the Ansir. creator of Angels; the words of the several Texts show so much: For that Angel saith, I will multiply thy seed: and I am the God of Abraham: Therefore this Objection is of no force. Angels are called the sons of God Job 1. 6. and 38. 7. Therefore they are of God's nature and substance, begotten from all eternity; Object. 2. not created with the heavens. Every son of God is not a natural son, begotten from all eternity; for men are also called sons of God by creation, regeneration, Answ. and adoption; and yet are not natural, and coeternal sons of God. And so Angels are sons: First by creation, in respect of the special image of God, in which they were made, and to which they are conformable. Also the good Angels are sons by adoption unto God in Christ their head. But none of them all is the Son of God by nature, as the Apostle testifieth, Heb. 1. 4, 5. that is proper to Christ alone; he only is the brightness of his Father's glory, and the express image of his person: and he only is called the firstborn and the only begotten Son of God, John 1. 14, 18. Therefore this Objection is of as little force as the other. This point serves to show, that absolute eternity, without beginning, Use 1. is the proper attribute of God; and to communicate it to any other, by holding, that any other besides the one only true God is eternal, is no less than a sacrilegious robbery, and taking from God the honour due to him: For seeing Angels are all created in the beginning, when the heavens were made, and are not from all eternity; much less may eternity be attributed to any other, besides the true God. Secondly, here we see the gross error of Papists, who worship Angels, and pray unto them. As also their foul mistaking Use 2. Angels not to be worshipped. and wresting of some Scriptures, & some examples of the Patriarches, as Abraham, Jacob, and Moses, who did worship the Angels which appeared to them, and spoke unto them. For these were not divers Angels, but the great Angel of the Covenant, Christ the Son of God appearing in the form of an Angel, who, as he is Jehovah, the true God; so he is called by them who prayed to him, and is worthy to be worshipped and prayed to: but not any of the Angels, which are but creatures, and not Jehovah, can be worthy of this honour which God requires as proper to himself. The second Doctrine hence flowing is, That all the Angels Doctr. 2. Angels all created by God. were created by that one God, and three persons, here called Elohim; and that the Son, together with the Father and the Spirit, is the Lord the Creator of them: which truth is confirmed also by divers Scriptures, as John 1. 3. where by the Word, the eternal Son, all things are said to be made, and nothing without him. And Colos. 1. 16. all things in heaven and in earth, whether they be thrones, or dominions, principalities, or powers, all are said to be created by him. To which we may add those places, Psal. 104. 4. Revelat. 4. 11. and 10. 6. where all things in heaven and earth, and by name, the Angels are said to be made by God. Which point may comfort us with assurance, that Christ is Use 1. Christ is Lord of the Angels. absolute Lord of the Angels: and as he hath a love to us, and a will to help, and assist us; so he hath the Angels, which excel in strength, at his command, always ready pressed to do his will, and to execute his word for our good. The best ground of Lordship and Dominion, which any can have over any things, is the creating and making of them: For it is good reason, that none should have more power over a thing, than he who made and form it by his own hand and skill, and gave the whole being to it. And this the Scriptures show, where they attribute great power and lordship to the potter over the clay, which he formeth, and the vessel which he makes of it, Isa. 45. 9 Jerem 18. 6. Rom. 9 Now this the Lord Christ our Saviour hath over the Angels, as he is their Creator, in an high measure; for he made them out of nothing by his own power: And therefore just it is, that all Angels, Principalities, & Powers should ever be subject to him; and that they should not only worship him, Heb. 1. 6. but also should be his ministering spirits, sent forth to minister for the good of them, who are heirs of salvation in Christ. In this assurance let us solace ourselves, and be of comfort, knowing that the Angels in heaven are ministers for us, when we are Christ's little ones, Mat. 18. and they behold the face of our heavenly Father. And let us in this hope harden our faces, and stand with courage before all wicked violent enemies and persecutors. And as we are here assured, that the Angels being created by the Lord Christ, and having him for their head, adding light and holiness unto them; must needs love us as fellow-creatures and members under the same head, and be ready and willing to help us when God sends them: so we are here admonished to love them as our fellow-servants, under one & the same Lord, and as creatures made in the same image, but more excellent, and by one and the same hand, rejoicing in heaven at our conversion, and turning unto God by repentance. Here also we are admonished, that we are not to dream or imagine, Use 2. that Christ took the nature of Angels on him, though he be called the Angel of the Covenant, and of God's presence, and the Mal. 3. 1. Archangel, that is, the Prince of Angels; for an Angel he is called in respect of his office, but by nature he is no Angel, but as different from Angels, as the Creator and Lord differs from the creature, who is by him created of nothing, and the servant ministering to him. The third point of instruction is, That the Angels were created Doctr. 3. Angels made in the beginning of the creation. in the beginning of the world, in the first moment of time, by Gods first act of creation. This is confirmed, Job 38. 7. where Angels are called the sons of God, to show, that he is their father by creation; and also the stars of the morning, to show, that they were created in the first moment or morning of the creation, with the first light, the highest heavens; and are said to sing together, and to lift up their voice, when God laid the first cornerstone and foundation of the earth; which necessarily implies, that then they were already made, and had a being given before, even with the heavens. Also Psal. 104. 4. where God is first said to make his Angels spirits, and his ministers a flaming fire; and then to lay the foundations of the earth, that is, of the inferior visible world. This serves to show, that Angels and their actions are not so Use. properly measured by time, as the actions of men, and other inferior creatures: but as they were created in the first beginning, with the first moment of time; so they can remove their presence into places far distant in a moment, without time, and do things quickly in an instant, and are swift messengers. Fourthly, in that the Angels are here included in the word Doctr. 4. Angels are first and best creatures. Heavens, and are said to be created with them in the beginning; Hence we may learn, That the Angels are Gods first creatures, made perfect out of nothing, by the first act of simple and absolute creation. For proof of this we need no further argument but those Scriptures which affirm, that God made his Angel's Spirits, that is, spiritual substances, which are the most perfect of creatures, and come nearest in nature to God, who is a spirit, as Psal. 104. 4. and Hebr. 1. 7. If they had been created out of any matter made before, than they must have been made out of the rude mass, without form, called earth: For all things which were created not by absolute and simple creation, but out of some thing made before, were created out of the rude mass, the earth; but Angels were not made out of it: for it is the common matter of the visible and inferior world; but Angels are invisible, and were created to be inhabitants of the highest invisible heavens: therefore they must needs be the first of God's creatures made perfect, as the invisible heavens were, of nothing, by the first act of simple and absolute creation. This discovers to us the excellency of the Angelical nature, that Use. Excellency of the Angels. the Angels are God's masterpiece, his first and most perfect work in all the creation. The rude mass, without form, called earth, was made out of nothing, imperfect, void, and full of darkness, and was no perfect creature; but the matter of the visible inferior mutable world, and all the creatures therein. The highest heavens were also made perfect out of nothing, to be the place of the Angels, the heavenly Spirits; but yet the Angels must be more excellent than they by nature, because they were made to serve for the use of Angels, even to be the place of their habitation. And yet the Angels, those excellent and chiefest of all creatures, are in Christ become our brethren and fellow-servants; yea, they are after a sort made our servants and ministering spirits, sent forth to minister for them, who shall be heirs of salvation: Wherefore, as we are by this doctrine stirred up to contemplate with admiration upon the excellency of the Angelical nature; and to wonder at God's bounty to us frail men, inferior earthly creatures, in honouring us so far, as give his glorious Angels to minister for us: So also we are provoked to magnify, and extol the infinite excellency of the merits and mediation of the Lord Christ our Redeemer and Saviour, who procured and purchased this honour and dignity for us, that the blessed Angels should minister for our good, who of ourselves, and by our sins, deserved to be slaves of the Devil, and evil Angels: Wherefore, as Angels grudge not to minister for us; so let not us grudge, but rejoice to minister for the poorest of the Saints, and the little ones of Christ's flock, our brethren. The fifth point of Doctrine is, That the Angels were created in and with the highest heavens; and by creation were made to inhabit Doctr. 5. Angels made in heaven, & to inhabit heaven. those heavens, as the natural and proper place of their being and habitation. This Doctrine is confirmed, first by the express words of Moses himself, in the first words of the next Chapter, viz. Gen. 2. 1. Thus the heavens and the earth were finished, and all the host of them. In which words he plainly affirms, That not only the heavens and the earth, but also all the host of them were thus created and perfectly finished, that is, in that order and manner as he hath before related in my Text, & the rest of this first Chapter. Now in this Chapter we have not one word which can be understood of the creation of the host of the highest heaven, that is, the Angels, but only these words of my Text, which affirm, that in the beginning, that is, in the first moment, when God began to give being to his first creatures, he created the heavens; that is, the highest heavens distinct from the earth, which was the common matter of all the visible world; and with those heavens the host of them, that is, the Angels, which are the host and inhabitants of them. For it is an usual thing in the Scriptures, to signify by the name of a place the proper inhabitants of the place, together with the place itself, as I have before showed by divers examples. Yea, the word heavens is used to signify the Angels, as I have showed from Job 15. 15. Therefore it is a thing most clear & manifest, that the Angels were created together with the highest heavens, as the host & natural inhabitants of them; and those heavens, by the law of creation, are the natural and proper place of their being and habitation. Secondly, the Scriptures fully prove this point, which call the Angels, the Angels of heaven; as Matthew 24. 36. and Galat. 1. 8. and the heavenly host, as Luke 2. 13. and name the Angels among the hosts of the Lord, which from the heavens, and in the heights sing Halleluiah and praise to him, as Psal. 148. 1, 2. Thirdly, this doctrine is confirmed by divers reasons, grounded on the Word of God. The first is builded upon the Doctrines before proved by plain Reason 1. testimonies of holy Scripture, to wit, that the Angels were not from all eternity, but were created by Elohim, that is, the true God, who is one God and three persons, as is plainly testified. Psal. 104. 4. and 148. 5. and Colos. 1. 16. upon this infallible ground I thus argue, That Angels being creatures, created and made by God, must of necessity be created either before the heavens, or in and with the highest heavens; or else together with the Elements, and the creatures of the inferior visible world, which were all made out of that rude mass called earth, which was without form, and void. But they were not made before the heavens: For the heavens were made in the beginning, that is, in the first moment, when God began first to make and to give being to creatures, before which beginning there could be no creation of Angels, or any other things. Neither indeed was there any place, wherein Angels could subsist, before the heavens were made. Certainly, no finite creature can subsist in itself, without a place in mere nothing; it is proper to God only to subsist in and of himself. Neither were they created together with the earth, and other elements and creatures of the visible world: For it is plainly testified, Job 38. 7. that when God laid the foundations of the earth, and stretched the lines upon it, and laid the cornerstone thereof, than the sons of God shouted for joy, that is, the Angels; for they are called the sons of God, Job 1. 7. and there were no other living creatures then made: Therefore the Angels were undoubtedly created before the earth, or else they could not have shouted and sung together, when the earth was made. David also testifieth, that the Angels were made spirits first, Psal. 104. 4. and after them God laid the foundation of the earth, Verse 5. Therefore it followeth necessarily, that the Angels were created in and with the highest heaven, and are the host and proper inhabitants thereof. Secondly, that place from which the evil Angels were cast Reason 1. down, and did fall, when they sinned, and left their first estate and habitation, is their natural proper place in which God created them; and they by creation are the proper inhabitants thereof. Now that is the highest heaven: for when some of the Angels, to wit, proud Lucifer, the Devil and his Angels sinned, and left their habitation, as Saint Judas speaks, Judas 6. then they were cast down to hell, 2 Pet. 2. 4. even from heaven, as the Prophet Isaiah testifieth, Isa. 14. 12. saying, How art thou fallen from heaven, O Lucifer? Therefore undoubtedly the Angels in their creation were made in and with the highest heavens, and had them given for their proper and natural habitation. The third reason is drawn from the order which God observed in the creation: For as soon as God had fitted any part or Reason 3. place of the world for the creatures which were to dwell, and to have their being in it; he made those creatures, and replenished the place with them: So soon as the airy heavens were made, and the waters separated from the earth, and place made for the Sun, Moon, and Stars, and for their beams to be stretched out from heaven to earth; then the host of the visible heavens, the Sun, Moon, and Stars were created and placed in them: And so soon as the sea was fitted for living and moving creatures, God created them out of it; and so likewise when the earth was made to stand out of the waters, and furnished with herbs, plants, and trees, for the use of living creatures, God created birds and beasts; and when it was furnished with all creatures fit for man's use, than he created man, and the woman also an help meet for him: Therefore undoubtedly so soon as he created the highest heavens, the proper and natural place of the Angels, then and together with those heavens he did create the Angels, which are the heavenly host, and suffered them not to remain one hour empty, without their furniture and inhabitants. This Doctrine thus laid down and proved, besides some special use which we may make of it for affection and practice, is a ground and foundation of many other Doctrines concerning Angels, which flow as Conclusions and Corollaries from it, and an occasion of questions to be discussed: First, let me make some brief application of it, and then proceed to the Doctrines and Questions. First, in that Angels were created in and with the highest heaven Use 1. God's infinite power hereby demonstrated. by God's powerful Word, and by his simple and absolute act of creation; this shows the infinite power and omnipotency of God, that he can make the most excellent, immortal, and glorious creatures, greatest in power and strength, merely out of nothing by his own hand immediately. The wisest, and most able and skilful Artificers and Master-workmen in all the world, and among all the sons of men, do stand in need of divers helps and instruments for the effecting and perfecting of any good work, and without them he can do little or nothing. He must have servants and inferior workmen under him; he must have good tools and instruments fitted for his hand, and he must have also good materials to work upon; for he can frame and make no good work out of course stuff, and base metals: But lo here an admirable Artificer and Workmaster, before whom all the art and skill of all creatures is as vanity and nothing. The Lord God, the Creator and Former of all things, he alone hath made all the world; and he hath not only made his own materials, out of which he framed this great fabric of the visible world, and all this without any instruments or working-tools; but also he hath made in a moment, in the first beginning, together with the glorious highest heavens, the Palace and Throne of his glorious and infinite Majesty, the most glorious and excellent of all his creatures, the Angels, and that out of nothing, which are great in power, wonderful in strength, and admirable in swiftness, immortal spirits, able to destroy a whole army of men in a night, and to overturn kingdoms and cities in one day; at whose sight and presence valiant Gideon, a mighty man of war, and the great Captain of Israel, was so afraid and astonished, that he cried, Aha, Lord God, I shall die. Zachary, an holy Priest, was stricken dumb for a time: And the hardy Roman soldiers, which watched Christ's sepulchre, were astonished, and became as dead men. Who therefore can sufficiently admire this mighty Creator? What heart is able to conceive, or tongue to express his wisdom, power, and omnipotency? Let us in silence adore him, and tremble and fear before him; not with servile and slavish horror, but with holy fear and reverence. Let us flee to him for all help, succour, and strength in all distresses; for supply of all our wants, for guidance and direction in all our ways. If we be assured of his favour, and that he is with us, and on our side, and that we stand for his cause; let us not care who be against us, nor fear what men and Devils can do unto us. If we want means and instruments, let us not be dismayed; for he can work without them. If we want necessary matter, he can make it, or work without it, and bring things most excellent out of nothing. For this very end, the Lord hath showed himself and his divine power in the creation, and by the creatures, that we might know and acknowledge, love and honour, serve and worship him, and upon all occasions give him the glory due to his name, and tell the people what great and wonderful things he hath done, and how by his own arm and power he hath brought great and strange things to pass. Secondly, this Doctrine serves to discover the error and falsehood Use 2. Confutation of contrary errors. of divers opinions, published and maintained by men of learning: As first, that of Origen, Basil, and other Greek fathers, who dreamt, that the Angels were created many ages before the corporeal and visible world. 2. And that held by some others, That they were created after the creation of Adam. 3. That the creation of Angels is not mentioned by Moses in the history of the creation; but the time thereof is altogether concealed, which is the opinion of Pererius, and of some Fathers and Schoolmen. 4. That opinion of some Ancients, who held, That God by the ministry of Angels created this visible world. This Doctrine proves them all to be vain dreams and fictions, in that it shows plainly, by plain testimonies and solid arguments out of God's holy Word, that the Angels were created in and with the highest heavens, neither before nor after them; and are the inhabitants and host of those heavens mentioned, Gen. 2. 1. and that expressly by Moses. 5. Also for that opinion of the Popish Schoolmen, and of their Master Aristotle, who hold, that Angels move the spheres of the visible heavens, and guide the several motions of the Sun. Moon, and Stars; it is in no case to be allowed. For as the Scriptures do expressly ascribe the creation of all things to God alone, and to his eternal Word and Spirit, and never mention Angels as creators working with God in the creation; but as creatures first made in and with the highest heavens, and rejoicing at Gods founding of the earth: So they affirm, that in God all things move, and have their being; and he gives the law and rule of motion to the Sun, Moon, and Stars, guides them Job 9 7. & 37. 12. by his hand, causeth them to rise and set, and brings forth all their host by number, Isa. 40. 26. and 45. 12. And this Doctrine, which teacheth us, that the Angels were made to dwell in the highest heavens, and there they have their residence, not in the spheres of the visible heavens, it overthrows all such conceits, makes them vanish like smoke, and drives them away like chaff before the wind: Wherefore let us all acknowledge, that as God created Angels of nothing by himself alone, and did give motion to the heavens; so without help of Angels he doth continue the same motion, and did create all other inferior things. Let us take heed that we give not God's glory to any other; but let us confess, that all thanks for all blessings are due to him; in him things live, move, and have their being; and he turneth about the spheres of heaven by his counsels, that they may do whatsoever he commandeth them upon the face of the world in the earth, Job 37. 12. From the use of this Doctrine, I proceed to the Conclusions, which necessarily flow from it. 1. Corollary, or Conclusion. The first is, That Angels by creation, and in their nature and Angels the chiefest of the creatures. substance are the first and chiefest of all God's creatures, far more excellent than man in his best natural being in the state of innocency; this Doctrine floweth necessarily from the former: For first, God in wisdom hath made all things, the best and chiefest 1. of creatures for the best places; and inferior creatures, for inferior places, as we see by experience in all things visible: And therefore undoubtedly the Angels, which were created to be the natural inhabitants of the highest and best place, must needs be the chiefest creatures, and the most excellent in nature and substance. Secondly, those creatures, which God framed in the creation, 2. to dwell nearest to his glorious presence, even with his heavenly Majesty, and to stand before his Throne in the heaven of heavens, must needs be in their nature and substance most excellent, and far above man in innocency, whose best dwelling was but an earthly Paradise, or Garden furnished with fruits, which might be eaten up and consumed; and such were the Angels, as the former Doctrine hath plainly proved: Therefore this conclusion necessarily flows from that Doctrine, and is proved and confirmed by it. But we have for further confirmation both plain testimonies and arguments in the holy Scriptures: The royal Prophet David, being ravished with the contemplation of the supercelestial glory appearing in the secondary beams thereof, which shine in the visible heavens, and in the Sun, Moon, and Stars, cries out in admiration and wonders that God, dwelling in such admirable glory, and having such excellent and glorious company and attendants about him, should vouchsafe to look upon man, or have any regard of him: What is man (saith he) that thou art mindful of him, or the son of man, that thou visitest him? Psal. 8. 4. But in the next words he goeth further, and speaks fully to the point, and shows, that Christ himself, according to his humanity, though conceived and borne most pure and holy, was made lower than the Angels; thou hast made him (saith he) a little, or for a little while lower than the Angels, that is, Christ in the nature of man, which he took upon him; for so the Apostle expounds these words of David, Hebr. 2. 6. And Psal. 103. 20. Ye Angels (saith he) which excel in power. Our Saviour also in the Gospel showeth plainly, that the Angels in heaven are so excellent in nature and substance, as the elect Saints glorified shall be after the last resurrection; and their most glorious and blessed condition, which far excels Adam in innocency, shall be like unto the Ange's, Matth. 22. 30. Saint Peter in plain words saith, that Angels are far greater than men in power and might, 2 Pet. 2. 11. Saint Paul calls them Angels of light, 2 Corinth. 11. 14, and the Angels of God's power, 2 Thes. 1. 7. he numbers them with principalities and powers, which far excel the nature of man, Rom. 8. 38. Whensoever he sets forth the greatest excellency of things created, greater than in men, he doth instance in Angels. as 1 Cor. 13. 1. though I speak with tongues of men and Angels. And Galat. 1. 8. If I, or an Angel from heaven, and 4. 14. Ye received me as an Angel of God, yea as Christ Jesus. In a word, whereas man is an earthly creature, framed out of dust, in respect of his visible part his body; Angels are pure heavenly spiritual substances, framed immediately out of nothing, by the simple and absolute act of creation. And whereas man's better part, the soul, though it be a spirit; yet was not created a perfect complete creature, but made to subsist in the body, and cannot be in full perfection without it: Angels are spirits complete and perfect in themselves, without subsistence in any other creature, as shall appear hereafter. And therefore Angels are by creation, and in nature and substance far above man in his best natural estate, even in the state of innocency. First, this shows most clearly, that all the love and favour Use 1. The love of God to man hereby commended. which God extends to man in Christ, and in giving Christ to be man's Saviour and Redeemer, by taking man's nature upon him, and making full satisfaction therein to justice for him, and in saving man from hell and damnation, and exalting him to heavenly glory, is on God's part most free and voluntary, arising merely and wholly from the good pleasure of his own will, and not from any merit, worth, and excellency, which he at first created, or since found in man's nature. If the natural excellency of any creature could procure Gods special favour, or deserve his bounty, or move him to show mercy to any creature which hath sinned, and by sin is fallen into misery; surely, the Angelical nature should have been more respected of God, than the nature of man: and Angels, being fallen, should more easily have found mercy at his hand. For (as this Doctrine hath proved) Angels are by creation, and in nature and substance the chiefest and most excellent of all God's creatures, far excelling man in power, might, purity, and being; And yet, when Angels and man were both fallen, and found guilty, charged with folly, and involved in misery, God passed by the Angels, and showed no mercy to them; neither gave his Son, to take upon him the nature of Angels, and to be their Saviour and Redeemer; but so many of them as sinned, and kept not their first estate, but left their habitation, he hath reserved in everlasting chains of darkness, unto the judgement of the great day, 2 Pet. 2. Jud. 6. But for man, who is of less worth, and far inferior by nature, he hath given his Son, to take man's nature upon him, to be incarnate and made flesh, and hath sent him forth in the form of frail and sinful flesh, made of a woman, and made under the Law, and hath delivered him up to a cursed death, and to hellish agonies, pangs, and sorrows, that he might redeem this frail worm of the earth, miserable and sinful man, from hell and damnation, unto which the Angels which sinned are reserved under darkness; and to exalt him far above the state of innocency, in which he was created, and his best natural estate in Paradise, unto the high estate of heavenly glory, with the elect holy, and blessed Angels, which is far above that mutable state of glory, in which the Angels were first created, and from which so many of them did fali: Wherefore let us admire this free grace of God, and stand amazed at his wonderful and supertranscendent bounty to mankind. And whatsoever mercy we receive from him in our deliverance from any evil or whatsoever blessing and benefit of bounty and goodness in advancing us to this state of grace or glory, let us wholly ascribe it to the good pleasure of his own free will, and not to any merit in ourselves, or any excellency created in our nature. And let no man glory in his natural wit or wisdom, and knowledge gotten by learning and study, nor boast in his own strength; but, as it is written, Let him that glorieth, glory in the Lord, and triumph in this, that he knoweth God's free grace and abundant mercy in Jesus Christ, and hath the sweet taste and experience of it in his own soul. Secondly, this serves to magnify in our eyes both the large Use 2. And the love of Christ, not taking the nature of Angels, but man's. measure of God's bounty to his elect in Christ, and also the infinite power and excellency of Christ his mediation, and the dignity and worth of his person, in which he hath so dignified our frail nature, by assuming it upon himself and uniting it personally to his Godhead; that he hath exalted it far above the most glorious and excellent state of the Angels in heaven. That Angels are the best and chiefest of all God's creatures by creation, and in nature and substance far more excellent than man in his best natural estate of innocency, I have proved in this Doctrine. And yet Christ taking upon him our nature, which was far inferior to the Angels, and uniting it personally to himself, as he is the eternal Son of God, hath dignified, and exalted, and crowned it with glory and excellency far above all Angels, Principalities, Thrones, and Dominions, Hebr. 2. 7. so that the holy, elect and blessed Angels exalted above their best natural estate, to the immutable estate of supernatural life, immortality and glory, do adore and worship him, as David foretell, Psal. 97. 7. and the Apostle affirms, Heb. 1. 6. He is the head of all, and they all are made subject to him, 1 Pet. 3. 22. And so wonderful is God's bounty to man in Christ and so powerful and excellent is Christ's mediation for the elect of mankind, that by Christ's mediation concurring and working together with God's bounty, according to wisdom, and for the satisfaction of God's justice, a ready way is made for them into the Holy of holies, the Heaven of heavens: and they are not only exalted and elevated far above their best natural being, unto the blessed state of the glorious Angels; but also the holy Angels, with whom they shine in heavenly glory hereafter in the life to come, are made of God ministering spirits, whom Christ hath procured to minister for their good here in this world in the state of grace; so that upon him, as upon the Ladder in jacob's dream, the Angels of God descend from heaven to earth, and ascend from earth to heaven, and do encamp round about them, to save and deliver them, as David saith, Psal. 34. 7. Yea, and when the evil Angels shall be judged at the last day, they shall through God's infinite bounty, and for the merit and worthiness of Christ, be advanced to sit upon Thrones with him, and to judge and give sentence against the Devil, and all his Angels, as we read, 1 Corinth. 6. 3. And therefore if we had the tongues of men and Angels, we are never able to utter or express the infinite excellency, worth, and dignity of the person and mediation of Christ, nor sufficiently to extol, laud, and magnify the bounty of God to poor mankind in Christ. And here we see that truly verified, which the Prophet foretell, Isa. 64. 4. And the Apostle proclaimed, 1 Cor. 2. 9 that since the beginning of the world, the eye of man hath not seen, nor his ear heard, neither hath it ever entered into the heart of man, what good things God hath prepared for them that love him. Thirdly, this Doctrine serves to work in us a true love, and reverend Use 3. Love and reverence the Angels. respect of the Angels of God, as being the chiefest of God's creatures, and by nature more excellent than man in his best natural estate, and great in power, able to help us more than all other creatures, when God offers occasion and opportunity, and gives them charge over us. Every man is bound to think better, and more reverently of other men, who are in any gifts more excellent than himself, though they be all of one nature and kind, and of the same flesh and blood. And God hath put upon the beasts of the field by nature a fear and respect of man, because he is a more excellent creature. Now the Angels are by nature and creation more excellent than man in his best natural estate; and man in the supernatural estate of glory, shall be but equal to the elect and holy Angels: And therefore, as we must ever labour to decline that servile superstition, and base will-worship of Angels, which is condemned, Colos. 2. 18. and must beware of giving divine and religious worship to them, which they themselves reject and refuse, being our fellow-servants, and have utterly detested and forbidden, when it hath been offered, as appears, Revel. 19 10. and 21. 9 so we must take heed, that we do not think meanly of them, as if they were but our servants, because they minister for our good: For in guarding us, and encamping about us, and in ministering for us, they are not our servants which owe us service; neither have we power to command them, nor ability to requite them for the least service: but they are the servants of God, and of our Lord Christ, and fellow-servants with all Kings, Prophets, and Holy men of God; and as God's Ambassadors, and Princely Courtiers & Ministers, we ought to esteem and respect them, with all love and hearty affection. And, as in all places where there are Ambassadors and noble Princes and Courtiers of great Emperors and Monarches, men will have a care to bear themselves orderly, and to do all things decently, and will be afraid and ashamed to commit any absurdity, or bear themselves immodestly: So let us in the public assemblies of the Saints, and in holy congregations of Gods-Church, where Angels are supposed sometimes to guard us, and to overlook us (as the words of the Preacher seem to import, Eccles. 5. 6. and of the Apostle also, 1 Cor. 10. 11.) bear ourselves reverently, and beware of all vain words, filthy behaviour, and beastly drowsiness and sleepiness, as if we came to the Church like unclean dogs for company only, or to lie snorting and sleeping, which is the evil custom and practice of many carnal people. Fourthly, this Doctrine is matter of comfort to God's poor despised servants, in that it doth assure them, that the Angels which Use 4. Comfort hereby to the godly. love them, and as friends rejoice in their conversion; and as guardians protect and watch over them, are great, excellent, and glorious above all earthly men: And therefore, though the great men of the world scorn and despise them, and among such they can find no favour, help, or defence; yet let them comfort themselves, and rejoice in this, that he, who is higher than the highest, hath a guard, to whose care and charge he hath committed them; and that not of mighty men, in whom there is no help, but of Angels, which in power, strength, and glory far exceed the most excellent among the sons of men. 2. Corollary. Secondly, in that Angels were created in and with the highest Angels are heavenly spirits. heaven, to be the natural inhabitants suitable to the place; hence we may gather a definition of Angels, to wit, that Angels are heavenly Spirits, or pure and entire spiritual substances, created in the beginning by God after his own image, every one of which is distinct from another by a special existence, or proper particular being of his own, which God hath given to have in himself for ever. First, in that Angels were not made and created out of the rude mass, without form, and void, which is called earth, and the deep, nor of any other matter before made by God; but in the first beginning of all things were created perfect creatures in and with the highest heavens, the lively and proper inhabitants of them: Hence it necessarily follows, that they are pure heavenly spirits, and entire spiritual substances, not parts of any body or person, not compounded of any matter first made, and of a form thereto added afterwards; and therefore have a proper existence and being, every one in himself, which cannot be dissolved, but in respect of second causes remains immortal: so that this definition, and every branch thereof flows from the former Doctrine, as a natural Corollary, or necessary Conclusion. And it doth excellently set forth the nature, and natural being and properties of Angels, by which they are distinguished from all other things. First, in that they are called spirits, or pure spiritual substances, 1. this shows their nature and being, wherein they resemble God, and bear his image, who is the one only true Jehovah, who hath his essence and being in and of himself, and gives essence and being to all things, and by whom all things subsist, as that name Jehovah signifies, which he assumes as proper to himself, Exod. 3. 14, 15. and Isa. 42. 8. and who is a spirit, as our Saviour testifieth, John 4. 24. And by this name spirits, they are distinguished from all bodily creatures. Secondly, in that they are called pure, entire, spiritual substances, and perfect creatures, which have every one a proper existence 2. and particular being; hereby they are distinguished from the spirits, that is, the souls of men, which are not entire, complete, and perfect creatures of themselves by creation; but are made to be, and to subsist in an humane body, and together with the body to make up a perfect man. Hereby also they are distinguished from the breath of life, and the vital and animal spirits, which are in living bodies of men, and other living creatures: for they are not pure, perfect, entire creatures, which subsist by themselves, but frail vanishing parts of creatures, which continually increase and decrease, fade and perish. Thirdly, in that they are called heavenly spirits, hereby they are 3. distinguished not only from the spirits created here below on earth in this inferior world, even souls of men, and all bodily spirits; but also from God, who is a spirit, but not contained in any place, no not in the Heaven, of heavens: but is essentially present in all places, as well in earth as in heaven, as the Scriptures testify, 1 Kin. 8. 27. and Psal. 139. 8. Fourthly, in that they are said to be created in the beginning by God, hereby they are distinguished from the absolute essence 4. of God, and from every one of the three persons in one God: for they are not created, but are absolutely eternal, without beginning of being. Fifthly, in that they are said to be created in the image and similitude of God, this shows the excellent natural properties of 5. Angels, that they are living, spiritual, and immortal creatures, endued with knowledge, wisdom, understanding liberty of will, power, strength, and activity to do and perform great things wisely, justly, and freely, and so to resemble God in his glorious attributes and works. Sixthly, in that they are said to be distinguished one from another 6. by a proper and particular subsistence and being, which every one hath by himself; this shows that Angels are not one common spirit, breathed into the highest heavens, and every one a part of that one spirit; but they are every one a whole substance or person by himself, as Augustine saith, Enchirid. 18. Enchirid. ad Laur. cap. 18. 7. Lastly, in that every one is said to have a proper existence and particular being, which God hath given him to have in himself, by which he differs from the rest; this necessarily implies, that Angels are finite, and limited both in their substance and number, and are mutable, not infinite and unchangeable, as God is. This is the definition, which in the several parts and branches thereof doth fully set forth the nature and natural properties of Angels. I proceed to the confirmation of the several parts in order. First, that Angels are spirits, or spiritual substances, the holy 1. They are spirits. Scriptures affirm most clearly, Psal. 104. 4. and Heb. 1. 7. where it is said, that he maketh his Angel's spirits. And Hebr. 1. 14. where they are called ministering spirits. And lest any should think or imagine, that Angels are not spirits by nature and creation, but by grace and communion of the Holy Ghost, which is given to the elect Angels in and by Christ, and by which they become holy, and are settled in the immutable state of eternal blessedness, we have most clear testimonies in those Scriptures, which call not only the good and elect Angels spirits, as Act. 23. 9 and the places before cited; but also the evil Angels of Satan, even the Devil himself and his Angels, which in respect of their substance which they still retain, though they have lost their goodness and uprightness, are still called spirits, as Levit. 20. 27. 1 Sam. 16. 1 Kin. 22. Matth. 8. 16. Act. 5. 16. Ephes. 2. 2. where the Devil speaking in false Prophets, and his spirit of fury in Saul, and of lying in ahab's Prophets, and his evil Angels possessing divers persons, and cast out by Christ and his Apostles, are called evil and unclean spirits. Secondly, that Angels are entire and complete spiritual substances, 2. Entire, & complete spirits. and perfect creatures, which have every one a proper existence and being in himself, the holy Scriptures prove most clearly by divers reasons: First, by naming some of them by proper and distinct names, as the Angel which was sent to Daniel, Dan. 8. 16. and to salute the Virgin Mary, Luke 1. is called Gabriel. Secondly, by giving them such titles, and ascribing and assigning to them such offices as belong to none but complete substances and persons, which have a proper and personal existence: as for example, they are called the sons of God, Job 1. 6. and 38. 7. They are called Gods messengers and ministers, as appears by their Hebrew and Greek names, and by Scriptures, Matth. 4. 11. and Heb. 1. 14. They have the office of watchers and guardians, which have charge given over the elect, and encamp about the righteous, to guard and defend them, and observe and behold the face of God, ready to be at his beck for the defence of his little ones, as appears, Num. 22. 22. Psal. 34. 7. and 91. 10. Dan. 4. 13. and Matth. 18. 20. Thirdly, the Scriptures do plainly show, that Angels do willingly and readily, and by themselves perform perfect and complete actions and works, which none can do but perfect creatures, which have a proper subsistence by themselves: as for example, that in the first creation as soon as they were created, they did sing together, and lift up their voice, Job 38. 7. that they praise God, harken to the voice of his word, and keep his commandments, Psal. 103. 20. and 149. 2. that they have appeared and spoken to men, as to Gideon, Judg. 6. to the father of Samson, Judg. 12. and to Eliah, 1 Kin. 19 that they have comforted Christ in his agony, Luke 22. rolled the stone from his sepulchre, Matth. 28. opened the prison doors, and set the Apostles at liberty, Act. 5. and 12. and have smitten and destroyed thousands of men in a night, as 2 Kin. 19 and rejoice over sinners which repent. Fourthly, the Scriptures reckon up Angels not among those inspirations, motions, or affections, which proceed from God's Spirit, or any other person or substance; but among perfect creatures, and spiritual substances, which live, and move, and subsist by themselves, and not in another substance; and so the Spirit of God speaks of them, Psal. 149. 5. and in all the places, where they are said to come from heaven to earth, and to be sent from God unto men. The third point in the definition is, That Angels are heavenly 3. Heavenly spirits. spirits, that is, neither made of any bodily substance, nor compounded of any elements, or creatures of the visible world, but of a pure and heavenly nature, made to dwell in the highest heaven, as in their proper and natural place of habitation, and there have their continual residence. This is manifestly proved by the former Doctrine, and also by those Scriptures which testify, that they always, and continually in heaven behold the face of God, as Matth. 18. 10. and that they are the heavenly host, Luke 2. 13. and Spirits of heaven, Zach. 6. 5. And there they encamping, are in a moment as ready to defend the righteous, and to guard the Church militant on earth, and avenge all wrongs done to God's little ones, as if they were here present on earth: for in the twinkling of an eye, they can descend from heaven to earth, and deliver the godly, and stay the hand of their enemies, and smite them with death, as we see by the army of Angels coming from heaven, and guarding Elisha, so soon as he called upon God, 2 Kin. 6. and by the Angel of God, which, at the prayer of Hezekiah, destroyed all the army of the Assyrians in one night: and at our Saviour's prayer in his agony, appearing presently from heaven, and comforting him. In a word, our Saviour affirms, that spirits have not flesh and bones, Luke 24. 39 They cannot be seen with bodily eyes, nor felt by bodily hands, as corporal things may be: Therefore Angels, being spirits, are not corporal, nor compounded of bodily elements, but are pure, and invisible, as the Apostle calls them, Colos. 1. 16. The fourth point to wit, That Angels were created by God in 4. the beginning, and God hath given to them their being, is abundantly proved in divers Doctrines before: I need not say any more of it. The fifth point is, That Angels were created in the image of 5. They are like to God. 1. 2. God, and do in many respects resemble God more than any other creatures: First, in their very substance and natural being; for as God is a spirit, so they are spirits, yea pure spirits, and in that respect resemble God more than any other creatures. Secondly, as God is absolutely pure and simple; so they are more pure and simple than any other creatures, and have no corporal or visible substance in them. Thirdly, as God is the living God, and even 3. life itself; and as he is infinite in wisdom, knowledge, goodness, and power, and doth all things freely of himself, according to the good pleasure of his own will; also is in and of himself most glorious and blessed for ever, and with him is no variableness, or shadow of turning: so Angels are most quick, active, and lively spirits, the most excellent of all God's creatures in wisdom, knowledge, and liberty of will, and in all goodness, and good will towards men: they are also great in power, and excel in strength, Psal. 103. 20. and are called the blessed and glorious Angels of light; heaven, the place of bliss, is their habitation: And as they are incorporeal spirits, which cannot be dissolved and die, as men do, when their souls are separated from their bodies, and the whole person is dissolved: so, and in that respect, they are immortal, & do more resemble God, who only hath immortality, than any other creatures do by nature: All these things, to wit, the lively strength, activity, knowledge, wisdom, freewill, glory, power, and blessed estate of Angels, wherein they were created, the Scriptures do most clearly testify and declare, where they affirm, that the Angels do see God's face, who is all in all, and that they look into all the mysteries, know the manifold wisdom of God concerning the salvation of the Church, 1 Pet. 1. 12. and Ephes. 3. 10. and have great joy in heaven over sinners which repent; and do relate great and mighty works done by Angels, most readily and speedily without delay. The sixth point is, That Angels are distinct and different among themselves, and one from another, by a proper and particular existence, 6. and being: this I have fully proved in the second branch. The last is, That Angels are finite in their nature and number, 7. They are finite in nature. and have their bounds and limits; and also are by nature mutable, such as might fall from the first estate, wherein they were created. That Angels are in nature finite, and cannot be in divers places, or in all places at once, is most plain, both by this, that they are said to be Gods heavenly host, and Angels in heaven, that is, who are confined to heaven for the proper place of their dwelling; and when they are here on earth, are said to be descended from heaven, Matth. 28. 2. and to be here, and not there. That though they are many, and more than man can number, and in that respect are called innumerable; yet that their number is limited, and that God knows the number of them, calls them by their Heb. 12. names, and brings them out by number, the Prophet testifieth, Isa. 40. 26. That Angels are mutable by nature, subject to fall from the state wherein they were created, the Scriptures do testify, where they make this God's property, that he only changeth not, Malach. 3. 6. And with him is no variableness, jam. 1. 17. And where it is testified that God hath charged the Angels with folly, job 4 18. And many of the Angels did not keep their first estate, but left their habitation, and by sinning did fall from Heaven and are cast down to Hell, and delivered into chains of darkness, 2 Pet. 2. 4. and jude 6. And that only the elect Angels are made holy and immutably blessed by the light which God hath added to them, job 4. 18. Thus much for the definition of Angels. 3. Corollary. The third Corollary is, That the bodily shapes of men, and Of the assumed bodies of Angels. other creatures, in which Angels have appeared, were no parts of their nature and substance, neither were essentially united unto them, but were only assumed for the present time and occasion, that thereby they might make frail men see more evidently, and acknowledge their presence and their actions. For the heaven of heavens is not the place of gross earthly bodies; and therefore Angels, being natural inhabitants of heaven, have no such bodies personally united; they only did for a time assume the bodies in which they appeared and performed some actions on earth. The words of our Saviour, Luk. 24. 39 show that Spirits have not flesh and bones. Therefore Angels being spirits have no such bodies united to them as those wherein they appeared. 4. Corollary. That Angels are confined to the places in which they are, How Angels are in a place. and are in places definitively, though not circumscribed and measured by them as bodily things are; Angels being pure spirits, do not consist of parts as bodily things do; neither have they any bodily quantity or dimension, as length, breadth, height, and thickness; and so they cannot be compassed about, nor measured, nor limited by any bodily space; but yet they are definitively in their places, that is, there and no where else; and their substance together with bodily substances may be in the same place; as the whole soul of man is in the whole body, and is wholly in every part of it and no where else, so it is with Angels. 5. Corollary. Seeing Angels are by creation the proper and natural inhabitants of the highest heavens, which is a most spacious place, The number of them very great. compassing about the whole visible World, and more large and capacious than all other places; as Solomon doth intimate, 1 Kin. 8. 27. Hence it followeth that the Angels are many in number, more than can be numbered by man, and so in respect of man innumerable. For we must not think that God, who in the creation replenished the Sea with fishes, the air with birds, and the visible heavens with innumerable stars, and the earth with beasts and creeping things; and commanded man to multiply and replenish the earth, wouldleave the bestand most glorious place of all not fully replenished with inhabitants, glorious Angels, who were created at the first in their full number: undoubtedly therefore there must be many, far more than man can number. And this the Prophet Daniel saw in a vision and testified, Dan. 7. 10. where he saith that a thousand thousand ministered to the Lord Christ, and ten thousand thousand stood before him. Also in the Gospel we read that there was a Legion; that is, six thousand devils in one man, Mark. 5. 9 And if there be so many devils, that is, evil Angels in one man; then surely the whole company or multitude of those evil Angels must be many. And the whole company of Angels, in the first creation of which some only did fall and become Devils, must needs much more be innumerable. And if that conjecture and opinion of learned men be true, to wit, that the Angels which sinned and were cast down from heaven, are as many in number as all the elect of mankind which have been, are, or shallbe to the end of the World; and that they shall fill up the glorious mansions, and supply the rooms and places of the lost Angels; then surely the multitude of all the Angels which God created must needs, be great and innumerable, far exceeding our capacity. 6. Corollary. Sixthly the highest heavens, being the place of rest, and not Their motion wondrous quick. of motion which is proper to visible and corporeal things, and being the place where God hath appointed that the eternal rest or Sabbath shallbe kept; Therefore the Angels, which were created to be the natural inhabitants of those glorious heavens, were not made to move with bodily motion, as bodily creatures do: their coming from heaven to earth is not a passage through the whole space between heaven and earth. which would require a long time; but, as it is with the minds and thoughts of men, they are now here exercised about things present, and in a moment of time, in the twinkling of an eye, they are in the remotest parts of the World, or in the highest heavens, and yet pass not through the space between: so it may well be, and we may with good reason conceive, that the Angels, which are of a purer and more heavenly substance than our souls, and more nimble and active than the minds or thoughts of men are by nature; can in a moment be present here on earth, and in the next moment be again in heaven. But howsoever, or by what way soever, they descend and ascend, it is most certain, that they are the swiftest of all things created; and so much the Scriptures show clearly in many places, where they describe Angels with wings, and call them Cherubins and Seraphins; yea some one of them with many wings, which are instruments of flying and of swiftest motion, as Gen. 3. 24. Ezech. 10. 1. 19 and 11. 22. and Isa. 6. 2. Also we read that on a sudden, even in an instant, a whole multitude of the heavenly host have descended from heaven and been present on earth, Luk. 2. 13. And the Angel of the Lord is said to encamp with an heavenly host round about them that fear God, Psalm 34. 7. not by being here resident and abiding on earth, out of their proper place of abode; but by standing before God in heaven, and beholding his face; that they may be ready in a moment when he gives the watch word to present themselves on earth, there to deliver his elect, and to destroy their enemies, as our Saviour doth intimate, Matth. 18. 20. 7. Corollary. Seventhly, seeing the highest heaven is the proper place of Of the fal● and standing of Angels. Angels, and this is the order which God did set in the creation, that all creatures should keep their station, and not leave their dwelling; Hence it follows, that it is against nature, and contrary to the order of creation, that many Angels are excluded and shut out of heaven, even all the evil Angels: And it is a thing above nature, even the supernatural grace and gift of God, and a thing purchased and procured by the infinite power, excellency, and dignity of Christ's merit and mediation, that the elect and holy Angels should be made ministering spirits, and sent forth to minister for them who shall be heirs of salvation, as the Apostle saith, Hebr. 1. 14. And here now occasion is offered to discourse about the sin and fall of the Devil and evil Angels; how contrary it was to the law of nature, that they should forsake their station, sin against God, and not stand in the truth, and to the order which God set in the creation; that they should leave their dwelling, and exclude themselves out of heaven, and be cast down into Hell. Also here is occasion given to show, that the elect Angels come to minister for the elect through the supernatural power and efficacy of Christ's mediation; & that Christ, by supernatural grace and benefits given to the heavenly Angels, hath obliged and bound them to himself, to obey him as their head, and to minister for the good of his little ones. But these things come more fitly to be handled after the creation, when we come to discourse of the confusion of the World by the Devil's Apostasy and man's fall; and of the restoring of mankind, and the renewing and perfecting of the World by Christ. Now these Doctrines thus opened and proved, are of great Use 1. Comfort by the ministry of Angels. use for comfort and confidence to all the elect and faithful people of God, in the midst of all troubles which befall them in this life; and when dangers and worldly enemies beset them round about; also for confirmation and strengthening of them against all the assaults, and temptations of the Devil. For if the glorious Angels which are ministering spirits for their good, which also love them, rejoice at their conversion, watch for their safety, and are their fellow servants under one Lord Christ, be such heavenly, powerful, and active spirits even by creation; so excellent in strength, so lively, quick, and ready at hand to help in a moment when God gives the watchword; what need we fear or faint so long as we cleave to God and stick to his truth? He is a tender and loving father; and Christ our high Priest hath a feeling of our infirmities and doth pity us; he will be ready to help; and he hath mighty instruments and ministers, even thousands and ten thousand thousands ready to save and deliver us from all enemies, as he did Daniel from the Lions, and his three fellows from the fiery furnace. Or, if he doth not send them to deliver us out of the troubles of this life; yet he will at our death send his Angels to carry our souls with triumph to heaven, as Eliah was carried up in a fiery Chariot, and the soul of Lazarus is said to be carried up by them into Abraham's bosom. Wherefore let us not fear either multitude, malice, or might of enemies; but carefully serve God, and confidently rest on the Lord Christ our Redeemer and Saviour. Secondly, These Doctrines serve to discover divers errors Use. 2. Confutation of contrary errors. concerning the nature and substance of Angels; as that gross opinion of Peter Lombard, who held that the Angels are corporeal substances, because the Devil and evil Angels shall suffer the torment, and feel the pains of hell fire, which hath no power but over bodily creatures: Also that opinion of the Gentiles, and Cardanus who held that the Angels were mortal and corruptible creatures; both these are here discovered to be erroneous. For the first is builded on a gross conceit, that the fire of hell is elemental and corporcall fire; which, as it burneth and consumeth bodily substances, over which it hath power; so it in time wasteth itself, and goeth out: but indeed the fire of Hell is the fire of God's wrath, which burneth and tormenteth worse than elementary fire; but consumeth not, neither shall ever be quenched, as our Saviour testifieth. The second opinion is also confuted by these doctrines, which have proved Angels to be spirits or spiritual substances; which, though they may be stained with sin; yet they cannot be dissolved, as men are in death by the separation of soul and body; not corrupted, as men's bodies are in the grave; but the evil Angels shall live in eternal torment, and their substance shall never be corrupted and consumed, and the holy and blessed Angels are immortal and shall live in glory for ever, and there shall be no end of their blessedness. CHAP. V. Of the Creation of the Earth. The names whereby it is called. Properties of it. All creatures have being of God: with Uses. The World is all mutable, and appointed so to be: Uses. The creation and redemption of the World, wherein they resemble one another: Uses. The holy Ghost is of one and the same nature with the Father and the Son. THe Second thing created next after the highest heaven, with the inhabitants thereof the Angels, is the Earth, as my text here faith in these words, and the Earth. But we must Gen. 1. 2. not here understand by Earth, this earth or dry land upon which men and beasts do live, and move, and have their being; and What the earth here is. which is beautified and adorned with trees, plants, green herbs and flowers; and replenished with stones and metals of all sorts: For that was created together with the waters of the Sea, and brought into form and replenished in the third day, as appears in the, 9 10. 11. verses of this Chapter. But here by Earth, we are to understand a certain rude matter and mass without form and void, out of which God made all the inferior visible World, and all things therein contained; so the words following in the second verse plainly show: The earth was without form and void, and darkness was upon the face of the deep. Now that we may know what creature this Earth was, we are to consider these 3 things; First, the several names by which it is called. Secondly, the properties by which it is described. Thirdly, the means by which it was upheld in being, and disposed to be the common matter of all othervisible things created afterwards. First, the names by which it is called are three, 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the earth. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the deep. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, waters. First it is called the The names of it. 1. earth because of the grossness, unmovableness, and impurity of it. For the earth is of all elements most gross, heavy, impure, and confused, not fit to move out of the place wherein it is; most untractable and not ready to apply itself to any other thing, and hard to be turned into the form of other things without labour and working of it. This first rude and informed mass which God created out of nothing, is here declared by this name, Earth, to have been, like the earth, very impure and confused, dull and unfit for motion, resembling, at the first, the earth rather than any purer element. Secondly, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the deep, here also in the text, which 2. word signifies a great deep or devouring gulf, as it were of troubled waters, also troubled and confounded with mixture of mud and mire; which, though in respect of the troubled mixture and confusion it hath a resemblance of earth, yet it is bottomless, there is no solidity in it, no ground or stay to be found at all: Thus much the Hebrew word signifies according to the notation and common use of it. Thirdly, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, waters, also in this text, because 3. of the waterish fluxibility which was in it; by means of which it was unstable and unsettled, and also because it was an huge deep like the great waters of the Sea. Now it may seem strange, that this one and the same rude mass should be like earth, and like a bottomless depth of mire or quicksand, and like waters, all at once; which are things different and unlike one to another, especially the thin flowing element of water, and the gross, dull, unmoveable earth. And therefore the learned Expositors labour thus to qualify the meaning of the words; they say it was a confused mass, even the matter of all the elements mingled together; and because the earth and water are the most gross and impure, and did most of all appear in it, therefore it is called earth and water, and the deep, which is a mixture of both. But in viewing, reviewing, and sifting the words thoroughly, I have observed something over & above that which by reading I could observe in others; to wit, that this rude mass was not suffered to lie idle one moment from the first creation, and bringing of it into being out of nothing; but being a mere unformed mass or Chaos, it had at the first a resemblance of earth, because the gross matter of the earth was so mingled and confounded in it, that it chiefly appeared in the upper face of it, and so it seemed gross and earthy, and is first called Earth. Secondly, by the operation of the spirit of God cherishing and moving it, the gross thick matter settling downward toward the centre, it became immediately in the upper face of it like a deep mire or quicksand, which more inclines to water then earth, and hath no ground, stay or bottom in it; and therefore in the second place it is called the deep. Thirdly, God making the earthy matter to sink and settle downward still more and more, all the upper face of it became more thin and fluid, like unto impure water; and thereupon in the third place it is called the waters: though indeed, there was neither perfect water, nor earth, but a confused matter without form and void, out of which all visible things were form. Thus much the names show unto us concerning this mass, which I propounded as the first thing. The second thing is the consideration of the Properties by Properties of it. which it is described; for it is said to be Tohu and Bohu, and that darkness was upon the upper face of it. First, it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tohu, that is, without form, even a thing imperfect, which had neither the nature, nor substance, 1. nor natural shape or property of any perfect creature. Secondly, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bohu, void; it had in it no form 2. creature of any kind to fill and replenish it; for this word is used to signify the emptiness and utter desolation of a land wholly depopulated & laid waste, and of a City brought to ruin having nothing left but heaps of ruined Walls, Isa. 34. 11. and jer. 4. 23. Thirdly, it is said to be all darkness in the upper face of it; darkness was upon the face of the deep. By darkness we are not 3. here to understand any dark body, as air or thick clouds of darkness compassing it round, and overspreading of it, as the dark air and thick mist did the land of Egypt when God plagued it with darkness; but this is the meaning, that in this rude matter there was no light, neither did any appear in the outside or upper face of it. Now these properties, by which it is described, do comprehend in them that which in natural philosophy is called privation, & is held to be a principle or beginning of natural things. For unto the making & generating of any bodily, creature or natural body there are three things required as first principles. 1. A matter capable of some form, that is expressed in the names of earth, deep, and waters. 2. Privation, which is an absence or want of the form which ought to be or might be in that matter, for to give it that natural being of which it is capable, and unto which it is inclined. This privation of form, and this emptiness of all natural powers and properties which are required in creatures, and this darkness which is the privation of light, they are the second principle. The third is the natural and substantial form, which is that which distinguisheth one creature from another, and gives being to every creature; that is, makes it to be that which it is in the kind of it. This form God by his word gave to the several parts of this matter, when he said, Let it be, & it was so. But when a matter rude, undigested and unformed is inclining to some form, and wants it, there must be a disposing of the matter to receive the form which it ought to have to make it a perfect creature in his kind, and which it yet wants and requires; and that working, preparing and disposing of the matter, that it may be fit to receive the form which must perfect it. And this disposing of the common and rude matter of all the visible World is here expressed in these words of the text; And the spirit of God moved upon the face of the waters. Some do here by the spirit of God understand some Angelical What the Spirit moving is. spirit, which God used and employed to fit and prepare this matter to his hand: thus Cajetan a Romish Cardinal and Schooleman held. Tertullian. lib. 3. contra Hermog. saith, that this spirit of God was a wind, by which God prepared and disposed it. Theodoret saith it was the air, which moved on the upper part of it, Quaest 8. in Genes. But I conceive all these to be unsound opinions First, they are confuted by the very words 〈◊〉. of the text, and by all other Scriptures which ascribe the whole work of the creation, and the making of the World, and all things therein wholly and only to God the Father, the Word; and the Spirit, three Persons in one undivided essence. Secondly, 1 joh. 5. 7. 2. it is against all reason, to think that God, who created the chiefest and most excellent of all his works the highest heavens, and the Angels, the heavenly spirits, immediately of nothing in a moment, and also the common matter of all the visible World in an instant; would use, or did employ any creature to dispose the matter and to fit it to his hand: Wherefore though best exposition of these words is that which is held generally by the best learned; to wit, that this Spirit of God, here mentioned, is the eternal Spirit, one and the same God with the Father and the Son, by whom all things were made; and He is said here to move upon the face of the waters. The Hebrew word here used doth properly signify the Eagles gentle fluttering with her wings over her young ones, thereby to cherish them; as appears, Deut. 32. 11. And here it signifies the work of God's Spirit extending his power upon this rude, confused, unformed and empty mass, and gently shaking it, and causing the grosser parts to settle downwards, and the more subtle parts to gather into the upper place, and so to prepare and dispose every part for the substantial form which God at length gave unto it. Thus you have the text opened. From whence we learn, First, That man and all other creatures which live, and move, and have any being in the whole visible 1. Doctr. all creatures have being of God. World, howsoever they are engendered and propagated one by another, yet they have their whole substance and being from God, and he is the sole creator and maker of them. That he made the first common matter out of which they were framed, the text here showeth plainly. Also that the spirit of God did prepare and dispose that whole matter and every part of it, to receive that form which God gave to the whole World, and every creature therein. And by his word he gave a special form and being to every creature after his kind, as afterwards appears throughout the whole Chapter. And he gave the gift of generation and propagation to every kind of creature which is propagated and begotten; and power to multiply; and without his power assisting and working together, no creature is form at all: so that this Doctrine is most necessarily gathered from hence: And other Scriptures fully confirm it, as Act. 17. 25, 28. where it is said, that in him we live, move, and have our being; and he gives life, breath, and being to all: He hath not only made the heavens, and the earth, and all the host of them, and every thing which hath being, even all the changeable elements, and vanishing meteors, in the first Creation, as fire, water, aite, earth, hail, snow, thunder, lightning, clouds, vapours, and the like, as we read, Job 28. Psalm. 33. 6. and Psalm. 149. 5. and Isa. 66. 2. but he also frames every man in the womb of his mother; as the Psalmist testifieth, Psalm. 139. 13, 14, 15. and all children and the fruit of the womb are a gift, and blessing which cometh of the Lord, Psalm. 129. 3. And reason drawn from the proper name of God, Jehovah, proves this, that he gives all being to every thing; and that as he is absolute of himself, so the being of every creature depends wholly on him; for so much that name signifieth, as I have elsewhere proved. First, this serves to admonish us, that as we ourselves are Use 1. He is the● Lord of all. the creatures of God, and he is our Lord to whom we owe our whole substance, being, power, strength, life, breath, and motion, and are bound to employ all to his glory: so all other things in the World which serve for our use, or can come within our reach and power, are God's workmanship; he is the Lord and owner of them, and no man ought to use or employ them, but by his permission, and in his service, and to his glory. Therefore let us devote ourselves to God, and serve him by all his creatures, and for our life, breath, being, and all things, render due thanks to his heavenly Majesty, confessing that the whole World is his, and the fullness thereof. Secondly, this Doctrine showeth, that no man hath right or Use 2. All our right is from God. interest before God in any creature, or in his own life, limbs, and members of his body, but by the free gift of God: Yea, since man's fall and forfeiture of his life and all things by sin, no man hath right to any good thing in the World, but in Christ who is heir of all things, and hath by his merit and mediation procured the preservation and continuance of being to man, and to all other things made for man's use. Although wicked, carnal, unregenerate men, have a common right and interest civilly before men in their lives, goods, lands and possessions; yet before God (while they abuse their power, riches, and all abilities, to sin and to pride, and oppression in the service of their own lusts) they are no better than thiefs and usurpers: And let all such look to it, for certainly God will call them to account, judge and condemn them, as for unjust possessing, so much more for their profane abuse of his creatures, and all worldly blessings. Secondly, in that God, who by his infinite power can make perfect in a moment, and that immediately out of nothing, the 2. Doctr. The World is all mutable, and appointed so to be. most excellent creatures of all, even the highest heaven and the Angels; did of his own will, and according to his counsel, make a rude, confused, imperfect and unstable matter first without form, that out of it he might frame, and indeed did frame this whole visible World, and all creatures therein: Hence we may learn, That as all this World is mutable and inconstant; so the mutability and inconstancy of all visible and natural things in this World, is a thing which God purposed and foreshowed in the creation of them; and all alterations and changes which are found in them, are according to the counsel of his will, and he alone doth overrule, order and dispose them. Many Scriptures prove this fully in all parts. Wise Solomon showeth at large that all worldly things are subject to continual changes, Eccles. 1. 4 5. 6. and David, Psalm 102. 26. testifieth of the visible heavens, which are the most durable parts of the inferior World, that they shall perish, and shall wax old as doth a garment, and as a vesture God shall change them, and they shall be changed, and Isa. 40. 7. all Flesh is said to be as grass which withereth, and the glory thereof as the flower of the Field which fadeth; and 2 Pet. 3. 10. 11. the Apostle affirms, that the heavens shall pass away with a noise, and the elements shall melt with heat, and the Earth with all things therein shall be burnt: and that it is God who over-ruleth, ordereth, and disposeth all mutations, and changes in the World. David also showeth, Psalm 104. 29. 30. that when God hideth his face, all living creatures are troubled, when he taketh away, their breath they die, and are turned into their dust: and Psalm 46. 6. He saith, that, when God uttereth his voice, the Earth melteth, and Vers. 8. Come and behold the works of the Lord, how he disposeth desolutions in the Earth: and Isa. 24. 1. the Prophet saith, Behold the Lord will empty the Earth, and lay it waste; he will overturn the face of it, and disperse them that dwell therein. It is God who pulleth down the mighty, and exalteth the humble and meek, 1. Sam. 2. He restrains the waters, and rivers are dried up. He sendeth them out, and they overturn the Earth; He breaketh down, and it cannot be built again; he leadeth counsellors away spoiled, and maketh judges fools; he removeth away the speech of the trusty, and taketh away the understanding of the aged; he poureth out contempt upon princes, and weakeneth the strength of the mighty, job 12. 14. 15. 17. 20, 21. This Doctrine serves to admonish us not to put trust or confidence Use 1. Trust not in any earthly thing. in any worldly thing; not in the earth, nor any creatures in it; not in the face of the heavens, nor in the Sun, Moon, and Stars, because all are so mutable and changeable. A fair Sunshine morning may be turned into a tempestuous day of hail and rain. When the Sun is risen up most gloriously in the morning upon Sodom, and the countries of the plain; before noon they may be destroyed by a shower of fire and brimstone, and fruitful lands may quickly be turned into deserts, and barren wilderness. The Sun itself may stand in the midst of ●●s course, and may be turned back when he is going down. Wherefore let us not trust in deceitful vanities, but still remember that of the holy Psalmist, O put not your trust in princes, nor in any child of man, for there is no help in them, Psalm 146. 3. and that of the Prophet jeremy, Cursed is the man that trusteth in man, and maketh flesh his arm, jer. 17. 5. Secondly, though there happen many changes and great confusion Use 2. Think not changes in the World to come by chance. in the World, yet let us here take notice, that they come not by chance; and always acknowledge, that they are in the will and power of God, and are ordered and disposed by his overruling wisdom. If to the wicked enemies and persecutors of God's Church changes come for worse, to their confusion, and overturning of their power; let us see God's hand therein, and let us give him the praise for working our deliverance, and avenging our cause on our enemies. If changes come to ourselves, and our peace be turned into trouble and danger; let us humble ourselves, as under God's hand. If our adversity be turned into prosperity, let God have all the thanks. If we see just cause to fear great changes in Church or State, let us fly to God for help, strength, courage, and patience, and betake ourselves to his protection, that we may rest safely under the shadows of his wings. The third point of doctrine, which we may observe from the Spirit of God moving upon the waters, cherishing and fitting the unformed mass to receive a perfect being and perfect Similitude of the Creation and Redemption. forms of visible creatures, doth show the concord and perfect similitude which is between the work of creation, by which God form all things by his word and Spirit; and the work of restauration and redemption of mankind, by which he reforms them by Christ and by his Spirit, and brings them to supernatural perfection and blessedness. As in the creation, God by his Spirit cherishing the rude mass did prepare, and fit every part thereof to receive a perfect form and natural being: so in the restoring of man kind, being deprived of his image and deformed, God doth by his Word, and by his Spirit shed on us through Christ, regenerate, renew, reform and prepare us for the fruition of himself, and doth fit, and prepare us for supernatural perfection and blessedness. As in ezechiel's vision, the wind from God did move and shake the dry bones scattered upon the face of the earth, and fitted them by flesh and skin to receive life, and to stand up living men in perfect strength and stature: So, by the word and Spirit of God, men dead and rotten in sins and sinful corruption, are, by the Spirit of God breathed through Christ, renewed after his image, and fitted by the life of grace, for the eternal life of glory, Ezech. 37. The Spirit of God (as our Saviour testifieth) is like the wind, which bloweth where it listeth: it is he, which doth frame us after God's image in our new birth, joh. 3. 5, 8. and fits us for the Kingdom of glory. We are as far from God, and from Christ, and as void of his image and of all Spiritual life, as the rude mass was of all form in the first creation; until the Spirit of God be given to us in Christ to dwell in us, and renew us, as the Apostle showeth, Rom. 8. 9 13. Ephes. 2. 18. 22. and Tit. 3. 5. 6. Wherefore, as we desire to be made like unto Christ in the image of glory, and to see, and enjoy God in his heavenly Use 1. Kingdom, where all fullness of perfection and blessedness is to be found; So let us by the consideration of this Doctrine be stirred up to thirst after the river of the water of life, even the gifts and graces of the holy Ghost, and never rest satisfied, till we feel within us the testimony of the Spirit of Christ witnessing with our Spirits that we are the children of God, and till we feel ourselves sanctified throughout both in soul and body, and holiness engraven upon our hearts without which none can see God. Secondly, seeing the Spirit of God is he who prepares men Use 2. for supernatural perfection, and there is no communion to be had with Christ, nor participation of his merits and saving benefits to salvation, except men have the Spirit of God dwelling in them, and of profane and carnal sons of Adam, making them holy, and spiritual sons of God; Let us not count it any shame or reproach to us, that profane mockers of these last times do, in mockery and derision, call us spiritual men, who ascribe all good motions which are in us to the Spirit of God dwelling in us, & directing us in all our ways. We do not deny, but that all Enthusiasts, and other men of fanatical Spirit, do most profanely, and sacrilegiously Father their own fancies, and lustful motions on the Spirit of God, and therein deserve reproach and derision: but let men take heed, that they do not, by loathing their hypocrisy and arrogancy, run into Atheism and blasphemous impiety, by rejecting and denying the Spirits dwelling in all Gods regenerate children, working in them all saving graces, and moving them to walk in the holy ways of God which lead unto supernatural perfection and eternal blessedness. For, most certain it is that as the first rude matter of the visible World was sustained and cherished by the Spirit of God moving upon the face of it, and was not otherwise able to subsist, or to be form into divers creatures, every one made perfect in their kind with natural perfection: so the perfect stability of man, in an happy unchangeable estate; yea the perfection of the visible World made for man's use, is the work of the holy Ghost uniting man to to God in Christ, and gathering and reconciling all things unto God in him, who is the head over all. Although man and all creatures (as appears in the last verse of this Chapter) were created every one good and perfect in his kind, with natural perfection: yet man the chief, and the Lord of them all, having not as yet the holy Ghost shed on him through Christ, as all the regenerate and faithful have, was mutable, and in that honourable estate of innocency he did not stand and abide, but did full from it very quickly after that the Woman was created and given to him, as we read Chap. 3. yea he did not lodge one night therein, Psalm 49. 12. and by Man's sinful fall and corruption, the whole frame of the visible World was made subject to vanity, and groaneth under it as under an intolerable burden, and with earnest longing waiteth for deliverance and restitution to an higher estate in the glorious liberty of the sons of God, Rom. 8. 19 20. And although the eternal Word, the Son of God, All whom Christ saves, renewed by the Spirit. had undertaken for man in the eternal counsel of the blessed Trinity, and did step in to mediate for man, and in the first promise made upon man's fall was proclaimed to be the only and all-sufficient Redeemer, and was fully exhibited in the flesh, and became a perfect Redeemer in his death and resurrection; so that in him is plenteous redemption, and matter sufficient to merit more than man lost by sin, even heavenly glory and immortality: yet all this profits nothing without the work of the Spirit. Christ with all his sufferings, and obedience unto death, and all his righteousness, and fullfilling of the law; are as a Fountain sealed up, and treasures hid, and locked up in darkness; so that none can partake of him or them for redemption and salvation without communion of the holy Ghost; which God in our regeneration doth shed on us abundantly through Christ. This Spirit dwelling in Christ and the faithful, makes them one mystical body with Christ, sons and heirs of God; makes his satisfaction their ransom for actual redemption and reconciliation, and his righteousness their righteousness for justification. This Spirit also doth renew them after the image of God, and transforms them into the image of Christ in all holiness, that they may be fit to see and enjoy God; and thus he brings them to the fruition of perfect blessedness, and to the inheritance incorruptible and undefiled, which never fadeth: And God's blessings are through Christ's mediation poured out upon all creatures for their sakes: And hereupon it is, that all gifts and graces, which tend to make men perfect and unchangably blessed, are ascribed to the Spirit, as wisdom, knowledge, faith, hope, love, meekness, patience, courage, strength, prayer, and in a word all holiness and perfection: and whensoever God is said to give any of these gifts to men in an effectual and saving manner and measure, he is said to give them the Spirit of grace, wisdom, zeal and supplication, as appears Isa. 11. 2. Zach. 12. 10. Yea common illumination and all extraordinary supernatural gifts, which are given to unregenerate reprobates for the revealing of Christ, as the gift of prophecy to Balaam and Saul, and the change of heart in Saul from cowardly pusillanimity, to fortitude and magnanimity; the gift of miracles to judas; also illumination, taste of the heavenly gift, joy in the holy Word of God, given to backsliders, Heb. 6. are the work of the holy Ghost, assisting them and inspiring them from without, for the Churches good; not inwardly dwelling and working in them for their own salvation. Wherefore let us count it no reproach that we have no hope of being in an happy and blessed estate, no assurance that we are in the way to perfection, till we feel the Spirit of God dwelling and working in us, moving our hearts, and conforming us to the image of Christ; and that we rejoice in this, and this is our glorying that we are not carnal but spiritual. They, who think it enough, for the obtaining of perfection and salvation, to know, believe, and profess, that in Christ there is as sufficient matter of satisfaction for the redeeming of all mankind; as there was in the rude mass without form, matter enough for the whole visible World and all creatures therein, do much deceive themselves: for many who know and believe all this do perish; and none are saved or perfected by Christ, but only they who are by the Spirit dwelling in them united to Christ, and regenerated and renewed after his image. This Spirit is the earnest of our inheritance, and witnesseth to us our adoption; he makes us new creatures and a free willing people, he sanctifieth us to be an holy Temple for himself to dwell in, purgeth out sinful corruption, mortifieth the deeds of the flesh, so that sin cannot reign in our mortal bodies. There is one thing more, which I may not pass over here in 4. Doctr. silence, to wit, that this text doth prove plainly, that the Spirit of God, the third person in the Trinity, is one and the same God with the Father and the Son, of the same uncreated nature and substance, the almighty Creator, and Preserver of all things in heaven and in earth, visible and invisible. To sustain a rude matter without form and void, and to make it subsist, is a work of power, far above the power of any thing created; and to compass and comprehend the whole matter and mass of the visible World; and to assist and cherish by present virtue every part thereof at once, is a strong argument and plain proof of divine and infinite power and omnipotency, proper to jehovah the one only true God: and all this is here testified of the Spirit of God in these words, and the Spirit of God moved upon the face of the waters, that is (as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Merachepheth, and here used in the original signifieth) did sit upon and cherish that mighty mass, as an Hen doth sit upon and cherish her eggs, that they may be form into chickens. Therefore the Spirit of God is here proved to be one and the same God with the Father and the Son, and the almighty Creator, former and preserver of the whole World, and all things therein. To which purpose the Scriptures also speak fully in other places, where the heavens and the host of them are said to be made by the Word and Spirit of God, as Psalm 33. 6. and that when God sends out his Spirit, things are created, as Psalm 104. 30. and that God by his Spirit garnished the heavens, job 26. 13. and that he is present by his preserving and sustaining power in all places, Psalm 139. 7. which places prove the Spirit of God to be jehovah the Creator and Former of all things, and the true God, in whom we all live, move, and have our being. This point, which I have proved and confirmed by many other strong arguments already, in my discourse of the Trinity; Use. as it discovers the desperate malice, impudence, and Atheism of the Remonstrants, the Disciples of Socinus, and Arminius, who call into question the Deity of the holy Ghost and his unity, with the Father and the Son, and his right to be prayed unto and worshipped with Divine worship: so it is of singular comfort to the faithful, whose bodies are Temples of the holy Ghost, in that it assures them that God is their portion, and dwells in them, and they are begotten of his seed in regeneration, and are partakers of the Divine nature, and heaven is their inheritance. CHAP. VI Of the first day's work. What the light was. What it is, God said, Let there be light. How be called the light, day, and the darkness night. Of a day natural and civil. That the night was before the day. How a day was before the Sun was. Prerogatives of the first day. VErs. 3, 4, 5. And God said, Let there be light, and there was light; Gen. 1. And God saw the light that it was good. And God divided the light from the darkness. And God called the light day, and the darkness he called night, and the evening and the morning were the first day. After that darkness had continued upon the face of the deep, and the whole matter of this inferior World had remained full of darkness for the space of one night, God by his powerful Word created Light, the first perfect creature and element of the visible World, and commanded it to shine out of darkness; 2 Cor. 4. 6. and this was the morning of the first day. In the words we may observe these four things: First, the creation of light in the 3. verse. Secondly, God's approbation of it in these words, God saw the light that it was good. Thirdly, God's separation of it from the darkness, vers. 4. Fourthly, God's nomination or naming of the light, day, and the darkness night, and so compounding these two, light and darkness, into the first whole day of the World, vers. 5. In the first thing, which is the creation of light, the first of all perfect creatures in this visible World, two things come to be sifted and examined for our right understanding thereof. First, the thing created, Light, what is thereby here meant. Secondly, the manner of creating it, God said, Let light be, and it was so. Concerning the first, I find divers and several opinions of What the Light was the learned. Saint Augustine lib. 1. in Genes. ad literam cap. 3. and Rupertus lib. 1. de Trinit. cap. 10. do by this light understand the highest heavens, and the Angels, which are not a corporeal but a spiritual light; but this cannot be the truth, for this light is said to be, that which is called the day, and is opposed to the darkness of the night here in this mutable and visible World; the shining whereof doth distinguish day from the night, which cannot be said of the Angels and the highest heavens, which were not made out of darkness, nor out of the rude unformed mass as this light was, which God commanded to shine out of darkness as the Apostle saith, 2. Cor. 4. 6. Secondly, others, as Beda, Lyra, and Lombard, do by this light understand a bright cloud carried about, and making a difference of day and night. Nazianzen and Theadoret do think, that it was the same light, which now is in the Sun, Moon, and Stars, subsisting at the first in one body, and afterwards divided into several parts when God made the Sun, Moon, and Stars out of it. Basil thought that it was light without a subject. Aquinas, that it was the light of the Sun made imperfect at the first; and of this opinion is Pererius also. Catharinus held, that it was the Sun itself, made first of all; which is directly contrary to the express words of the 16. vers. which affirm, that the Sun was made the fourth day. junius, by light, here understands the element of fire. In this variety of opinions, I hold it the best, and surest way of finding out the truth, to seek it out of the word used in the original text. The Hebrewword (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Or) which is here translated Light, (besides the tropical and spiritual senses, in which it is used in those Scriptures which call God the light in whom is no darkness, and the light and salvation of his people; and do call Gods regenerate people light in the Lord) doth more properly signify two things: First, that natural body or substance, which among all the parts and creatures of the visible World is most bright and shining in itself, and gives light to others; as for example, the Sun, Moon, and Stars, are called Lights, Psalm 136. 7. and the element of fire, is called by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Light, Ezech. 5. 2. Secondly, it signifies, and that most frequently in the Scripture, the light, that is, the shining brightness of the heavens, and of the Sun, Moon, and Stars, and of the element of fire burning in a lamp or torch, or other combustible matter. Here I do not take the word in this latter sense, only for a shining brightness; for then God had created an accident or quality without a subject, which is a thing against nature of things created; for common reason and experience show, that never did any quality subsist of itself without a substance; by course of nature no light can be but in some created body, as in the heavens, fire, or air. But hereby light we are to understand, of necessity, some notable part of this great frame of the visible World, which God first framed out of the rude mass, which was without form and void, before mentioned; yea that part, which is most bright, shining and resplendent; and doth by light and brightness, which is natural in it, shine forth and enlighten other things. Now that cannot be any of these lower elements, the water and the earth, for they have no such light in them; and besides, it is manifest, that they were form out of the grossest and most dark part of the common mass, on the third day, vers. 9 Neither can it be the spacious region of the air, which is extended and spread abroad far and wide, over all the round globe of the earth and the waters, and reacheth up to the etherial region of the visible heavens, even to the sphere of the Moon, and is called the lowest heaven, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the broad expansion or firmament in the midst of the waters: For that was form the second day, as appears in 6. 7. 8. verse. It must needs therefore be the firmament of the visible heavens, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The large and far stretched firmament of the middle heaven, even the fiery or etherial region, wherein God, on the fourth day, form and set the great lights of the Sun, Moon, and Stars, vers. 14. 16. For, first those heavens were framed and made of the most pure, and refined part of the mass, which is the common matter of the visible World, and are most bright and shining, full of light and brightness; and undoubtedly as in place and order, they are the next to the highest heavens, so they were created next after them in the first day, and are here called by the name of Light, because all the light of this visible World is in them, and from them shineth into the air and giveth light upon the earth. Secondly, there is no particular mention made by Moses in this Chapter of the framing of these heavens, among all the works of the six days, except it be in this word Light; and it is most incredible that he would omit the creation of them which are the most excellent and glorious part of the visible frame of the World, especially seeing he doth exactly and particularly name, and relate the creation of all other parts, and the day wherein they were created. I am not ignorant, that Aristotle, and the most learned natural Philosophers of his sect, did hold, that the visible heavens are eternal and unchangeable, and of a matter and substance different from the four elements, fire, air, water, and earth; and were not made of the same common matter. Also divers learned Christians and Schoolmen do think, that these heavens were created together with the highest heavens immediately of nothing, in the beginning when time first began to be, and are mentioned in the first verse; and that light, which is here said to be made, is the element of fire; the natural place and region whereof, the Philosophers held to be next under the visible heavens, and above the air: their reasons are two especially; The first, because there is no other mention of the creation of the fiery element in all this Chapter. The second is, because the fire is the most pure element, and full of light: But these things are not of strength to overthrow our exposition. First, for the opinion of the Philosophers, that the visible heavens are immutable and cannot be dissolved, it is contradicted by the express words of holy Scripture, Psalm 102. 26. and 2 Pet. 3. 10. Also we find by experience many changes in those heavens; as new Stars & Comets appearing for a time & after vanishing. The Sun and Moon stood still for the space of a whole day, josh. 10. and the Sun went back ten degrees, 2 King. 20. Secondly, the virtue and influence which is in the visible heavens, and is from them naturally communicated to the lower elements, showeth plainly that they all are of one common matter. Thirdly, that they were not made at once of nothing with the highest heavens, appears by this, that the Sun, Moon, and Stars, which are the chiefest parts and ornaments in them were created after the first rude matter, and secondarily form out of it on the fourth day. Fourthly, that the visible heavens are indeed the pure element of fire, which is here called Light, and that the creation of the light is the creation of them, and of the fiery element all in one, may easily be proved by divers reasons. First, by the light and servant heat, which flows from them into things below, by means whereof they do beget fiery meteors and lightnings in the air, and scorching sums, and burning flames in the earth, as daily experience teacheth. Secondly, by the burning and consuming fires, which descended from those heavens in the destruction of Sodom, and when the Lord came down on mount Sinah to give the Law, and when Eliah consumed the captains and their fifties, 2 King. 1, and was answered by fire, which consumed his sacrifice, 1 King. 18. Thirdly, that these heavens are of a fiery substance, and indeed the pure element of fire, and that in the dissolution of them, when the Lord by his mighty voice shall rend them and dissolve them at the last day, and mingle them with the inferior elements; they shall be all on fire, and in flames and flashes shall pass away with a noise, and melt the elements with servant heat, and burn the earth with all the works that are therein; the Apostle doth affirm in plain words, 2 Pet. 3. 11. 12. If they were not of a fiery substance made out of the rude mass, but of an higher and superelementary nature created immediately out of nothing, together with the highest heavens, they could not be dissolved and set on fire. Thus you see the first thing opened, viz. what is here meant by Light. The next thing is the manner of creation; expressed in these Of God's saying, lee light be. words, God said, Let there be light, and there was light. I will not here trouble my discourse with needless questions, which are moved by divers ancient Writers, and not cleared concerning the manner of God's speech when He said, Let there be light; as whether it were a bodily and audible voice, or a spiritual, and the like. Certainly it was no sound of voice, nor any form of words or speech by which God form the light: It was the act of his Almighty power, by which he form, and brought into actual being the light and every other thing, even so as he had decreed from all eternity. Now the Spirit of God doth here express this powerful act by the name of saying or speaking, for 3. reasons. First, because as the speech and word of a wise man showeth his mind and declareth his will, so by this act of power, by which the light and every other thing was form, God did show and declare his eternal counsel, purpose and decree concerning the nature and being of them. Secondly, because God the Father by his eternal Word, the Son, who is one God with himself, did form and make the light and all other things created, as appears, joh. 1. 3. and Colos. 1. 16. and Hebr. 1. 2. Thirdly, to show, that the creation of the World, and all things therein, was a work as easy to God, as it is for a man to speak a word and to command a thing to be done; and that God by his power omnipotent, and powerful and mighty word and command, can as quickly bring into being the greatest things, and perform whatsoever he willeth and purposeth with more case, than man can speak and say, Let this thing be. This is the true sense of the words, wherein the manner of creation is expressed. The second thing after the creation of light is God's approbation 〈◊〉. of it, in these words, And God saw the light that it was good: That is, such as God purposed to make the light, such it was when he had made it; there was no defect in the making, or in the thing made; but God did see and know it perfect in the kind thereof, and did approve it to be good, profitable and useful, every way, for the purposes which he intended. The third thing is Gods dividing between the light and the 3. darkness which did overspread the face of the deep, and possessed all the rude mass which yet remained without form and void. This dividing between them, was nothing else but Gods setting and placing of the fiery and shining visible heaven in the superior place above the confused matter which was full of darkness, and settled down in the inferior place where now the inferior elements are The fourth thing is God's nomination of the light and darkness, and composing the first day of the evening, that is, the 4. space wherein the darkness remained over all the deep before light was created out of it; and of the morning, that is, the space wherein light appeared before God set upon the second day's work, and made the firmament. This is expressed vers. 5. God called the Light Day, and the Darkness he called Night, & the evening and morning were the first day. Here for our right understanding of this point, divers doubts and questions come to be touched and briefly answered. The first is, how and in what sense God is said to call the light 1. Quest. Ans. Day, and the darkness Night. The true and full answer is this, that God did not only call the light Day, and darkness Night: but also did ordain and appoint, that the time of light should be the day, and the time of darkness should be the night, and that they should be so accounted and called. The second is, why God called only the light day, and 2. Quest. Moses calls both the evening and the morning, that is, the time of light and darkness one day, or the first day. I answer, that God's day, which is most truly and properly so Ans. called, is the time of light, and in it their is no night or darkness. For God speaks of a natural day distinct from the night: but Moses speaks of a civil day which comprehends in it the space of 24. hours, in which the Sun runs round about the World with the heavens; which day includes in it a day and a night: and here observe that God's day is all light, and man's day is mixed of light and darkness. Thirdly, it may asked whether the night, or the day went before 3. Quest. in the first day of the creation. The Answer is, that the night or time of darkness was first; Ans. and it is likely that darkness did overspread the face of the deep the space of a night, that is 12. hours, before God form the light, and settled the visible heavens in their place; and that after the light was created, it did shine forth for the space of 12. hours more before God went about to make the firmament, which was the second day's work; and so the first day of the World was of the same length with all other civil or Astronomical days, that is, 24 hours, divided equally between light and darkness. The words of the text show that darkness overspread all the mass of the inferior World for a time, before the light was form. Also in naming the six days of the creation, the evening, that is, the time of darkness, is rehearsed first before the morning, which is the 〈◊〉 of light. Also God's people began their days of the week and of the year with the night, and reckoned the Sabbath and other solemn days from evening to evening, as appears, Levit. 23. 32. Fourthly it may be asked, how the fiery or visible heavens 4. Quest. could by their light make a day before the Sun was created, seeing the light of the same heavens, together with the light of the Moon, and the Stars added thereto, cannot make a day, but it is night where the Sun is absent, and the light of it not seen, not withstanding the light of the heavens, and of the Moon and Stars. I answer, that the light of the heavens without Sun, Moon, and Stars is sufficient to make a bright day in the place where Ans. they are, and there it is always day, though by reason of the spacious regions of the air, and the great distance between them and the earth, their light doth not shine to us to make a day of light without the beams of the Sun, but it is dark night in that part of the earth where their light only appears. Now in the first day before the firmament was made, that is the region of the air purged and refined out of the mass by the sinking and settling of the earthy and waterish matter towards the centre, there was no need of light further than the body of the heavens reached, that is to the upper face of the rude mass, not yet form, but remaining rude and full of darkness; And therefore so far as the visible World was brought into form, they did give most clear day light: and as all had before been overspread with darkness for the space of a night; so all was now overspread with light for a day's space, and so the first day of the creation was one half all night, and another half all day in all the visible World, even in all parts thereof which were then created and brought into perfect form and being. From this text thus opened we may observe divers points of instruction. First we learn, that as there are three Persons in that one God which created the World by his own infinite power; so 1. Doctr. Three Persons in the Godhead. every Person is a creator; and God the Father by his eternal Word, the Son, did extend and show forth his power to the framing of every creature, and by his Spirit did give all form and perfection to them. As the word Elohim, used in the first verse, notes more Persons; so here, and in the verse before, we see the Persons distinguished, and all three working in the framing of the World and all the creatures therein. First, God the Father is brought in creating. Secondly, by his Word, that is, not by a sound of the voice, or a word uttered; for there was then no air to receive such a sound; but by his eternal Word bringing things into being according to his eternal Counsel and decree. Thirdly, by his Spirit moving upon the face of the waters, and cherishing the rude and common matter of the whole visible World, yet void and unformed, and preparing it for the receiving of the several forms of all creatures in the several parts of it. Which point excellently confirms our faith in the true Use. Doctrine of the blessed Trinity, and confutes Sabellius, Servetus, the Socinians and Arminians, who denied the eternal Deity of the Son and the holy Ghost, and overthrows their several heresies and damnable errors. Secondly we hence learn, that all things are possible to 2. Doctr. All things possible to God. God; he can as easily and quickly by his eternal Word and power bring greatest things to pass, even bring light out of darkness, and the glorious, pure, spacious, visible heavens out of the rude, impure and confused mass, which was without form and void; as a man of nimble tongue and ready speech can speak a word. Which Doctrine other Scriptures do abundantly confirm, which ascribe to God omnipotency, and proclaim him to be wonderful in counsel, and excellent in working; and that nothing is too hard or wonderful for him to do, as Genes. 18. 14. Isa 28. 29. job 36. 5. and 42. 2. Which serves to stir us up to fear, admire, and reverence Use. God, to seek his favour and protection above all things, and to rest confidently on him for defence against all enemies and dangers when we are reconciled to him, and have him for our God and our portion. Thirdly, we may here observe, that God is wonderful in wisdom 3. Doctr. God wonderful in wisdom and providence. and providence, in that the first thing created in this visible World was light, even the bright and shining heavens; which, as above all visible creatures they show the glory and super-celestial excellency of God in their natural frame and substance, so also give bodily light to the eyes of all bodily living creatures, which were to be made to see, and discern the glorious beauty and admirable frame of his visible works: for hereby it came to pass, that none of gods visible & perfect works of wisdom, were for an hour smothered in darkness; but were all manifest, and God's glory was clearly seen in them, so soon as there was a seeing creature able to discern them. This showeth, that God hath done his part to reveal himself; Use and man who takes not notice of God in his works, to worship him aright, is without all excuse. And this should stir us up to labour to see God, and to discern him in his works, and to place all our perfection and happiness in the sight and knowledge of him. Fourthly, we may hence observe divers singular prerogatives of the first day, which is now, by the resurrection of Christ, the 4. Doctr. Prerogatives of the first day. Lords holy day, and the Sabbath of all true Christians. That by many special prerogatives, God did in the creation foreshow his eternal counsel and purpose to make this day his holy day in the days of Christ, and in the time of the Gospel under the Kingdom of grace. 1. This is the first fruits of all time. 2. In it was created the glorious frame of the heavens, and the 1. 2. 3. first light of the visible World. 3. In this day God first showed by his eternal Word, the Son, his eternal counsel and purpose, and by his Word and Spirit, began to bring his purposes to pass, and produce things into being. 4. In this day darkness and 4. light were so separated and divided, that, while the night lasted, there was no day in all the inferior World; and while it was day, there was no night over all the face of the earth & the deep, but light in all the World, which was then created and brought into form and perfect being. 5. In this day God first showed his approbation and his pleasure, that he approved for good 5. the things which by his eternal Word, the Son, he did form and bring into being. Therefore without doubt most fit to be the day of the Lord Christ, and sanctified and kept holy to the honour and glory of him, who is the first borne of God, and the first fruits of them that sleep, and the light of the World, and in whom God showeth his counsel, and is in him well pleased, and by him turns night into day, and brings light out of darkness, and brings us to eternal rest in the highest heavens, which were created in the beginning of the first day. CHAP. VII. The second day's work. Of the sky and things now created. All made by the power of God in Christ. The use of the firmament. How called heaven. All was created wisely and orderly: Use. ANd God said, Let there be a Firmament in the midst of the Verse 6, 7, 8. waters, and let it divide the waters from the waters. 7. And God made the Firmament, and divided the waters which were under the Firmament, from the waters which were above the Firmament; and it was so. 8. And God called the Firmament heaven: and the evening and the morning were the second day. In these words we have abriefe history of the second days work in the creation of the World: wherein we are to consider these five things: 1. The thing created. 2. The creation and bringing of it into being. 3. The use of it. 4. The name which God gave unto it. 5. How by this work there came in an evening and a morning, which where the second day First, for the thing created, it is in the original text called by Of the things now created. a general name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may signify any thing which is spread abroad, or stretched far and wide, according to the etymology of it. For the Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which it is derived, in all Scriptures wheresoever it is used, doth signify the act of spreading any thing abroad, & stretching it out, and laying it wide-open to view, as Exod. 39 3. Numb. 16 38. and jer. 10. 9, it signifies beating out of gold, silver, or brass into thin broad plates, that is, spreading them broad by violent beating, Exod. 40. 19 It is used to signify the spreading abroad of the tent over the Tabernacle, Psalm 139. 6. and Isa. 42. 5. and 44. 24. It is used to signify the stretching out of the earth above the waters far and wide, job 37. 18. it signifies the spreading out of the sky and of the thin clouds; and 2 Sam. 22. 43. it is used to signify spreading abroad as a man spreads clay by stamping it with his feet; and, by a Metonymic of the effect, it is used to signify stamping with the feet as men stamp clay and spread it abroad, Ezech. 6. 11. and 25. 6. These are the places of Scriptures, in which only that word is used. So then this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being derived of it, must needs signify a thing which is stretched out like a tent or canopy, or spread abroad as plates of gold and silver are by beating, and clay by stamping. The Greek Septuagints transiate this Word every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a thing which though it be far stretched out, yet it is so surely established, that it abides still in the place which God hath appointed for it. And the vulgar Latin, with divers later translators, following the Greek Septuagints, translate it Firmamentum, the firmament, that is, a thing firmly set and established in a place, which cannot from thence be driven out, and leave the place empty. And although this word may, according to the notation of it, signify any thing stretched out or spread abroad, or laid wide open, and is once only used to signify broad plates of brass beaten out for a covering, and that in the plural number, Num. 16. 38. yet in all other places of Scripture it is used in the singular number for the sky, which God hath from the beginning stretched out over the globe of the Earth and the Sea, as here in this Chapter, and Psalm 19 1. and 150. 1. and Dan. 12. 3. and Ezech. 1. 22. and 10. 1. Now what this sky or firmament is, that is a great question among the learned. Divers of the Ancients, as Basil, Ambrose, Beda, and others, do by this firmament understand the starry heavens. First, because it is said in the 8. verse that God called this firmament heaven. Secondly, because it is said that, when God made the Sun, Moon, & Stars, he set them in the firmament of heaven, vers. 17. Thirdly, because they do imagine that there is a watery heaven above the starry heaven, which consists of water congealed like to Crystal, and doth temper the heat of the Sun, Moon, and Stars; and out of this heaven they conceive that God poured the waters which drowned the old World, because it is said, Gen. 7. 11. that the windows of heaven were opened, and God reigned on the earth. But others do hold, that by the firmament here is meant the whole heavens; that is, both the first heavens, the spacious regions of the air; and also the middle, that is, the fiery and starry heavens; and the third, that is, the highest heavens. First, because it is said that God called the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heaven; and this word is used in the Scriptures to signify all these three heavens. And as the highest heaven is called by this name, Psalm 11. 4. the Lords throne is in heaven, and Psalm 148. where it is said, Praise Him, O heaven of heavens: So the middle and starry heavens, as Gen. 22. 17. where we read of the Stars of heaven, and also the airy or lowest heaven is thus called, Verse 20. and 26. where it is said, Let the fowls fly in the open firmament of heaven, and Psalm 79. 2. and Host 2. 18. and many other places, where we read of the fowls of heaven. But the best learned of later times have for the most part The sky meant by the firmament, held, that by the firmament is here meant that vast and spacious element and region of the air, which is extended and stretched out, not only round about all the Earth and the Sea; but also reacheth from this globe of the Earth and the Sea, to the starry heavens even to the sphere of the Moon: and this is without doubt the true sense and meaning of the word in this place, as appears by divers reasons. First, the Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Reas. 1. (by which God called this firmament or large region, being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies there, or in that place, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies waters) notes out unto us, that this firmament is the place where waters are engendered in the clouds, and which from thence descend and water the earth, and that is the fluid and waterish element the air. Secondly, 2. there is no other firmament besides the air stretched out between the waters of the Sea, which are below and the undermost, and the waters above in the clouds heaven-ward, and from thence distil and water the earth, and did descend in great abundance, and drowned the old World, when God dissolved the clouds, & so opened the floodgates and windows of heaven: The air is the only element which divides between these two waters of the clouds above, and of the Sea and Rivers below, Thirdly, the airy region is that in which the Sun, Moon, and Stars do shine and give Light to the 3. Earth, and in which their beams and light appear to us on earth. The light of the starry heavens, and of the Sun, which always shines in them, even at midnight as well as at noon day, is not seen of us as it is in the heavens, but as it is in the air; for, by multiplying their beams in the air, the Sun, Moon, and Stars are seen of us, and give light upon the earth. And therefore it is not said, that God made the Sun, Moon, and Stars in the firmament, or set them to have their place and being in it; but gave them to be lights in it, that is, set them above to shine through it, and, by multiplying their beams in this firmament the air, to give light to the earth, Verse 15. Fourthly, the fowls which fly in the open face of the air, are said to fly in the firmament, which God called heaven, 4. Verse 20. Fifthly, the highest heaven was created in the beginning in the first moment of time together with the Angels. And the 5. starry heaven is the light created in the first day; therefore this heaven here called firmament is the airy region or lowest heaven. Sixthly, in all places of Scripture wherein we find this 6. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is here translated firmament, we may very well and with good reason understand by firmament, the large extended region of the air; and it cannot be proved by any one place that the word signifies any other than the airy heaven enlightened with the beams of the Sun and the starry heavens. Seventhly, they who here by firmament do understand the starry heavens, are forced by the words of the text (which say, 7. that the firmament is in the midst of the waters, and divides the waters above from the waters below) to imagine that there are waters above the starry heavens, there placed to mitigate the heat of the Sun, and the Stars, and that these waters drowned the old World; which is a ridiculous conceit, grounded on palpable mistaking of divers Scriptures, and contrary to all reason. For the places of Scripture which speak of waters above the heavens, intent no other waters but such as are in the clouds in the middle region of the air, and above the lowest region of the firmament or airy heaven. First, the Hebrew phrase (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) that is, above the firmament, or above the heavens; signifies no more but waters that are above, heavenward. Secondly, the Scriptures do plainly expound this phrase, and in many places show, that by waters above the heavens, they do not mean either the multitude of heavenly Angels, as Origen dreamt; or any Crystal orb or natural waters above the starry heavens, as Basil, Ambrose, Beda, and others imagined; or the matter of spiritual and supercelestial substances different from the matter of earthly creatures, as Austen thought; but that these waters above, are the waters in the clouds above in the middle region of the air, even rain, and hail, and snow, and such waters as flow from thence in great abundance when it pleaseth God to open the bottles, windows, fountains, and floodgates of heaven, that is, the clouds; for the clouds are called the bottles of heaven, job 38. 37. and the fountains of the deep, Prov. 8. 28. and the watery roof of God's chambers, Psalm 104. 3. and God is said to bind up his waters in the thick clouds, and the cloud is not rend under them, job 26. 8. and when God openeth the clouds and sends down rain to water the earth, & to give to it the blessing of fruitfulness, he is said to open the windows and floodgates of heaven, Gen. 7. 11. and Mal. 3. 10. And the lowest region of the air, in which the dew is engendered of vapours and mists dissolved into small drops, is called heaven; and the dew from thence distilling is called the Dew of heaven, Gen. 27. 28. Psalm 133. 3. and Zach. 12. 8. So then we see that the firmament here called heaven, is the wide and broad spread air reaching from earth to the starry heaven, and compassing the globe of Sea and land round about; and by the waters above the firmament, the waters in the clouds are meant, which are above the lowest region of the airy heaven or firmament. And thus much for the opening of the first thing in my text, to wit, the thing created. The second thing is the creation of this firmament, and the manner of it. It is said, God made the firmament, that is, framed it, as he had done the light the starry heavens, out of the rude matter before named, which was without form and void, Verse 2. and this he did by the same power and after the same manner, as he did the light, saying, Let there be a Firmament, that is, by his eternal Word the Son, by whom he doth exercise all his power, and perform all his works according to his eternal Counsel, and by whom he showeth outwardly his eternal purpose and will, as a man by his word doth openly profess and declare his mind and purpose. And thus we see the Son● still worketh with the Father and the Spirit in the creation of every thing in the World, and without him nothing is made and created. The third thing is a main use for which this firmament was made to serve; namely to divide the waters from the waters, that is, the waters which are below in the Sea, and Rivers, and are mingled with the earth, from the waters which are above in the clouds; for we find by experience, that there is no other thing, which divides between those waters, but only the lowest heaven, the airy firmament. There is also another use hereafter mentioned, Verse 20. that is to convey the light from the Sun, Moon, and Starry heavens to the earth. The fourth thing is the name by which God called the firmament, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heaven. Indeed, according to the common etymology and notation approved of all the learned, this name most properly expresseth the nature of the air, the place of waters and waterish clouds; and the starry and highest heavens are so called by reason that they appear to us, in our fight, to be one, and the same common body; or else by a metaphor, because there is a great similitude between them and the air, in respect of their purity and brightness; or (as I have formerly noted) this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when it is the proper name of the highst heaven, may have another derivation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth there doubled, or made in the form of the dual number; and so it is as much as if one should say there, there, that is, there is the place of all places, there is the best being in the heaven of heavens: and here we may observe, what manifold and wonderful wisdom there is in the names which God hath given to creatures which he himself named. The fifth and last thing to be considered in this text, which How a day without the Sun. is a point of greatest difficulty, is, How by the framing and continuance of this work, there came in an evening and a morning, which are the second day. The Sun was not yet created to shine and to give clear day light, such as we now have, and therefore how could there be a day or a morning? And the light, that is, the bright frame of the fiery heavens being extended over all the inferior mass of the inferior elements, not yet form, how could there be an evening or night, and so a whole civil day, as the text here speaks? All that the learned have devised and written for the removing of these doubts, is this: Some hold, that the light which God created subsisting without a subject, did, for the space of 12. hours, shine and send forth beams, and make the morning; and again, for the space of 12. hours, was contracted and withdrew itself, and so made the night or evening. This is the opinion of Basil, and Damascene. Others think that light created the first day, being a bright cloud which moved about as the Sun doth, did shine like fire one while, and so made the day; and was like a thick cloud of darkness for another while, and so made the night; as the pillar of cloud which lead Israel; so Beda holds. Others think it was the light of the Sun created imperfect at the first, and moving about with the heavens, did make a difference between day and night equally. But certainly the light which God created being good, that is, a perfect creature in his kind, and so approved of God, as the words of the text show; cannot with any reason be held to be any imperfect thing, which afterwards was altered, or any such mutable and corruptible light as was kindled and quenched; for God, seeing, and approving it for good, would not so quickly alter it. Wherefore I take the evening or night time of the second day, to be the time wherein God by his word and power was separating the air and purging it, by causing the thick waterish and earthy part to descend and settle downwards towards the centre. For all that time, the vast and spacious wide region of the air, being not purified, remained dark and duskish, because the light of the fiery heaven did not shine through it, and that was the evening or night of the second day: but the air being made pure & perfect, and settled in his natural place, received the light of the heavens into it for the space of 12. hours, before God began to create the other elements, which were the first works of the third day. And this was a day of light clear enough for the creatures then made, though not so light as when the Sun was made; and this evening and morning made the second day, as the text saith. And thus we see the true sense and meaning of the text, and what is the second day and the work thereof: from whence we may observe some points of Doctrine. First we hence learn, that God proceeds most wisely and Doctr. 1. All created wisely & orderly. orderly in the creation of the World, declaring manifestly that he doth nothing in vain, nor makes any thing before it is useful and necessarily for the communicating of his goodness to his creatures; but doth all for the benefit of others, and adds nothing to himself, neither hath need to receive glory from any creature. If God had made the Sun and Stars before he made the air or the earth, men might have imagined that he had made the Sun and lights of heaven not for the use of men and other earthly creatures; but either because he had need of them in the heavens to add glory to himself; or else to remain for a time without use and in vain. But in that he made not the glorious lights at the first before the air, through which they might shine and give light to the earth, Hereby he showeth that he created, all things wisely and orderly; the most needful things in the first place; and nothing before there was use of it; nothing which remained unprofitable for one hour; and that in creating the World, he neither sought nor needed any addition of glory to himself; but made the glorious Sun and lights for to show and to impart his glory to men, and his goodness to other creatures. Let us all see God's wisdom and goodness, and labour to Use. imitate him in them; and as he doth all for our use, not his own profit, so let us not seek any thing in the World for our own vain ends: but make the setting forth of his glory, the end of all our labours; and strive to do his will and pleasure, not our own; nor the will and commandment of any man, when we perceive it to be contrary and not according to the will and word of God. Secondly, in that the light of the second day which shined Doctr. 2. only in the air, and through it to the earth and deep, was not a clear but obscure light in comparison of the first day, and the days after the Sun, Moon, and Stars were made, not much brighter than the night of the three last days; Hereby God did foreshow, that the air and this lowest World is the place of Satan's Kingdom, wherein he doth rage and tyrannize with great power after his fall, until he be cast into Hell at the last day; which also other Scripture● show, as Eph. 22. where Satan is called the Prince of the air, and Revel. 16. 17. the Kingdom of Satan is called the air, and joh. 14. 30. our Saviour calls him the Prince of this World. Wherefore let us not place our felicity here in the things Use. of this World, nor hope for peace and rest in this lowest airy heaven where Satan ruleth and rageth. He who preacheth for things here, he speaks into the air, 1 Cor. 14. 9 He who wrestleth for a prize here, he beateth the air, and strives for uncertainties, 1 Cor. 9 26. Let us look up higher to the Heaven of heavens, to the Country and City, which is above, and where Christ is, there let our heart be, Verse 9 CHAP. VIII. The third day's work. Of Water and Earth, distinct elements. Of the names of Earth and Sea. Of Herbs, Plants, and Trees. All earthly things, nothing to God. We are Pilgrims on earth: Uses. God ruleth the most tumultuous creatures: Use. ANd God said, Let the waters under the Heaven be gathered Verse 9 together unto one place, and let the dry land appear; and it was so, Verse 10. And God called the dry land Earth, and the gathering together of the Waters called he Seas, and God saw that it was good, Verse 11. And God said, Let the Earth bring forth grass, herb yielding seed; and the fruit tree yielding fruit after his kind, whose seed is in itself upon the Earth; and it was so, Verse 12. And the Earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself after his kind; and God saw that it was good, Verse 13. And the evening and the morning, were the third day. The third day's work, is the creation of the Earth and the Seas, and the separating of them one from another in place, and the calling of them by their names; also the creation of the Herbs, Plants, and Trees out of the Earth, all which made up a third day's work. In the 9 verse, we have the creation of the two grossest and lowest elements, the Water and the Earth, laid down very briefly, and withal the separation of the Water from the Earth into one place, and the appearance of the earth above the waters. The first words, (And God said,) show, that God by his eternal Word the Son, created these inferior elements, and all thing in them; and still the Son works with the Father in all the works of creation. These next words, (Let the waters under the heaeen be gathered together unto one place, and let the dry land appear) seem not to speak at all of the creation of the waters or of the earth; but only of the separation of the waters into one place, and causing the dry land to appear by itself. Some Expositors gather from these words, that the earth, and the waters were created before, and that the earth being made perfectly round in the lowest place, and framed of the heaviest and grossest part of the rude matter, which settled about the centre, was all covered with the waters which were made of the purer part of that rude mass, which remained after the creation of the spacious firmament the airy heaven, and the natural place of the waters was above the earth, between it and the air. I easily believe and acknowledge, that the earth, being made of the heaviest part of the rude matter, doth occupy and possess the lowest place about the middle centre of the round World; and that the natural place of the water which is a purer and lighter element, in which place God first created it, and gave it being, is the place next above the earth compassing it round on every side; and if the element of water were in quantity more than the hollow places of the earth could contain, it would overflow all the upper face of the earth: or if God should bring the earth into a perfect round globe without risings up of hills, or hollow valleys; the waters of the Sea would stand in the upper place next above it, between the air and the earth. For we see and find by daily experience, that as heavier elements do descend downwards when they are in lighter elements, and do by natural motion tend to the lower place; as for example drops of rainwater, being engendered in the air, descend downward, and the earth and every part of it, whether a stone, or lump of clay or clod of earth, will sink down & move towards the bottom in a lake of standing water, and in a vessel full of water. So also the lighter and thinner elements do naturally ascend above the heavier, and seek the higher place, and cannot but by violence be kept under them, or in the same place with them; for we see, that sparks and flames of fire being in the air, will continually ascend upward till they come to the place above it; and if air be closed up in a bladder, and by some weight held down in the bottom of a pond or some great vessel of water; if it be let loose by opening or bursting the bladder, it will presently fly up and make speedy way in bubbles to the top of the waters; and if waters be either engendered in the earth under the ground, or, by secret conveyances, be driven from the Sea into the earth, it will continually spring up till it cometh to the top of the earth; and hence it is, that we have so many springs of water rising out of the earth. But I cannot believe, that the earth and the waters of the Sea were created distinct elements before the third day; because no words in this History of the creation, do, before this day, mention any creation of water and earth as they are elements perfectly form and distinct one from another. Indeed the rude mass, which was without form and void, is called Earth, and the Deep, and the Waters, not because it had the form of these, or was any one of them; but was only the matter, of which they were made; and because it was like earth, for the grossness of it; and like water or a deep quagge or muddy lake, for the instability of it. And although it is said, before that God made the airy heaven, to divide between the waters above in the clouds, and the waters below under the air in the Sea and the Rivers; yet it doth not follow that these waters were created before, or that then immediately it did divide between them, but that it was made to divide between them afterwards when they were created. Yea itis plain, that therewas no rain in the air, nor clouds, nor mists, nor vapours ascending up from the earth, till after the earth was furnished with herbs, plants, and trees, Chap. 2. Verse 5, 6. Wherefore (omitting to mention divers needless questions, and unprofitable opinions raised and held by former writers Of Water and Earth, distinct elements. and expositors of this text) I will in brief show what I conceive, and what I gather out of these words. First, I conceive that these words, And God said, Let waters 1. from under heaven be gathered together, (for so they run in the original) do imply two things: First, that God by his creating word brought the waters and the earth into being, and made them perfect and distinct elements one from another; and the water being the lighter did at the first stand above the earth, and compass it round, & that is the natural place of it. Secondly, that God immediately after, when the waters had covered the earth almost for the space of a night, and had kept 2. it in darkness from the sight and light of heaven, than I say, God did bring the earth into that form and shape which it now hath: in the round globe of it he made hollow valleys, deeper in one place then another; and he raised up the hills and mountains so much in height above as those valleys are deep and hollow below; and the earth being a firm and dry element and standing fast in this fashion; and the waters being of a liquid and flowing substance, and more heavy than the air, did (for the avoiding of vacuity, which nature abhorreth, and to fill up those hollow places, which otherwise would have remained empty, unless the air could have descended through the water) descend down from the hills, and through the valleys of the earth, until they came into and filled the great hollow valleys, where the waters of the Sea remain, and which is the place of the Sea to this day; and so there is as much water in the Sea, as there is dry land appearing above the waters; and the depth of the Sea is equal to the rising of the Earth, and the mountains above the banks of it, as some learned men have observed. And for proof hereof we have the plain word of God. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used in the original text, signifies gathering together into one hollow place, and Psalm 104. 5, 6, 7, 8. David speaking of the first foundation of the earth, saith, that God covered it with the deep as with a garment, and the waters stood above the hills: at his rebuke they fled, at his thundering voice they hasted away: the hills did rise up to their height, and the waters went down the valleys, unto the place which God founded for them; and there he set them a bound which they cannot pass, nor return to cover the Earth. And the earth was first under the water; and after by Gods making of the great hollow valleys, and raising up the earth and dry land, caused it to stand out of the water, and so to appear above the water as if it did stand in the water, and were founded upon the Sea, and established upon the floods, the words of Saint Peter show, 2 Pet. 3. 5. compared with this text, and the words of David, Psalm 24. 2. Thus much for the opening of the first words, wherein the creation and situation of the earth and the waters are laid down in the 9 Verse. The next thing is the naming of the waters and the dry Of the name of the Earth. land. It is said, that God called the dry land Earth, and the gathering together of the waters called he the Seas, and God saw that it was good, Verse 10. The names, which God gave to the things here created, are full of wisdom; the dry land now appearing firm above the waters God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eretz, of which our English name Earth is derived, and hath the sound of it. In the Hebrew, the word may be derived of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth running speedily, or running a race; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a negative particle & signifieth not; for the earth is made to stand firm and neither to move from the natural place of it, nor to run about in the place. The common opinion of the best learned is, that God called the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth where, being an adverb of place, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth running, because the heaven and the air move and run round about it; and because it stands firm and is a sure footing for men and other creatures to run upon, and neither sink, as in waters; nor fall and stick fast, as in waterish bogs, mires, and quicksands; to which I may add another and more divine reason, to wit, because God made the earth and dry land, that man and other creatures, which are made for man's use might live and move upon it, and that it might be the place wherein man should run his race towards heaven and happiness; in which he would not have us to settle our rest, as if we were to live here for ever, but to run towards the better Country, which is above. The gathering together of the waters, God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the And of the Sea. 1. Seas. First this name is of the plural number; because, though there is but one main ocean Sea, through which men may sail to all parts of the Earth; yet there are many inlets, creeks, corners, gulfs, and break in, between several Countries of the earth; as the mediterranean Sea, the red Sea, the Persian Gulf, the Gulf of Venice, the black Sea, the south Sea, and divers others. Secondly, this word is derived either of 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to rage and to make a noise and tumult, or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to shake, and to cast down and lay prostrate all things before it. And indeed we find by experience, that the waters of the Sea, being gathered together, and detained in the hollow place of the earth, do, partly by a natural disposition and inclination to ascend to their natural place above the earth, and partly by winds and tempests lying violently upon them, rage, roar, swell, and make the mountains as it were to shake with their rage and noise. And when they break through their banks into the drieland (as sometimes it happens) they bear down all before them; as the flood in Noah's days did overrun, and destroyed the earth, when God broke up the fountains of the great deep. But howsoever the earth is made to be a place of running, and of toil, and travel, and the gathering together of the waters into the Seas makes a great noise and tumult, and rageth terribly: yet God saw that this his work was good; and that both the Earth and the Sea should be of great use and profit to man both for necessaries of life, and also for magnifying of God's dreadful power, wisdom and goodness in man's eyes, and therefore Moses here saith, God saw that it was good. Another main thing followeth in this third day's work, Of herbs, plants, and trees. that is, the creation of grass, herbs, plants, and trees: Where note only these two things: First, what were these things created. Secondly, how they were created and brought into being. The first is grass, or green herb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is that which of itself springs up without setting, or sowing. The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, herb, bearing seed, that is, all herbs which are set or sown, and increase by man's industry. The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, trees and plants, which are of a woody substance, which bear fruit and have their seed, which turns to fruit in themselves; they are not multiplied only by sowing of seed, but live all the year, and many years without sowing, and multiply by roots, slips, grasses, and the like. These were the things, which God is here said, by his creating Word and power, to bring out of the earth, every one perfect in their kind. Secondly, for the manner of creating them; they were not created immediately of nothing, nor of any other element besides the earth, and then put into the earth there to grow: But God by his powerful Word, without any help of man's tillage, Rain, or Sun, did make them immediately out of the earth, and every one perfect in their kind; grass and heroes with flowers and seeds; and trees with large bodies, branches, leaves, and fruits, growing up suddenly, as it were in a moment, by God's Word and power. And thus much I gather not only from the words of the text, which run thus, God said; Let the Earth bring forth grass, herbs, and trees: but also from the words, Chap. 2. 5, 6. where it is said, that God form every plant when yet it was not in the Earth; and every herb, when as yet it grew not up; that is, before they had any seed, or root hidden or sown in the earth from whence they might spring and grow up; and also without help of rain or dew, or any culture or tillage. Now all these things being thus form by the word of God, were approved by God for good and perfect in their kind. And so the evening, that is, the time of darkness over the earth (while the waters covered it, and before the dry land appeared above the waters, which was about twelve hours, a night's space) and the morning (that is, the time of light after the dry land appeared, and the light of the fiery heavens shined upon it through the air, which as yet was most pure and clear without clouds, mists or vapours, which time of light was other twelve hours) made up a third day. Thus we see, that in the three first days before the creation of the Sun, Moon, and Stars, the night was a time of darkness, and the day a time of light in all that part of the World where night and day are said to have been, and in respect of which part of the World they are called evening, and morning; as for example, After that the light, the fiery heavens were created, and made out of the rude mass, full of darkness, there was no more night or darkness but all light in the heavens ever since (for they are a day and light to themselves) and that which is night and day, with us, is all alike with them, even clear day light. So likewise after the creation of the light, all was darkness in the rest of the rude mass which was not yet form; and the time that it lay in darkness before the airy heaven was perfectly purified and made, is called the evening or night: but after that the firmament, that is, the spacious element of the air, was created and brought into perfect being and purity, it received into it the light of the fiery heavens which shined through it, and the time of that shining into the air is called the morning or day light; and this day light shines still in the highest region of the air, above the ascent of the clouds; and there is no more night of darkness in that region, but as clear light as that of the second and third day; only in the rest of the rude mass there did remain darkness, until God created out of it at once the two lowest elements, the waters and the earth; and the time while the waters covered the earth; and kept the light of heaven from it, is called the evening or night of the third day; but when the dry land, and the hills and mountains of the earth were raised up above the waters, and the great vast hollow valley, which is the place of the Sea and receptacle of the waters, was made in it, than the light of the heavens did shine through the air unto the upper face of the earth and of the waters, and so continued until the herbs, plants, and trees were made: no clouds, or mists, or vapours made the lower region of the air dark; and this was the time of morning or day light on earth the third day. Thus much for the opening of the third day's work of creation, and how the times of light and darkness, that is the evening and morning, did make up the third day. From this day's work, and from the things created, and the manner of creation, divers things may be observed for our instruction. First, we see that the two lowest elements, Earth and Sea, Doctr. 1. though they appear to be great and huge vast things, yet to All earthly things nothing to God. God, working by his eternal Word, the making and separating of them was but a piece of a day's work, and all the grass, herbs, plants, and trees, which are innumerable and full of all admirable variety, they were but another piece of a day's work; they were not only made and brought into being, but also to their perfect growth, full of flowers, seed and fruit in a little time, as it were in a moment: Hence we may learn, that all this World here below, wherein the sons of men live together, with all creatures which se●ve for their use; it is as nothing in the hand of God, and of small moment. All the herbs, plants, and trees, which Solomon with all his wisdom could scarcely come to know, were with the Earth, Sea, and all Waters, made perfect in one day. This is that which the Lord proclaims by the Prophet, Isa. 40. 15, 17. where it is said, that all nations are as a drop of a bucket, and are counted as the small dust of the balance before him; All nations are before him as nothing, and they are counted to him less than nothing and vanity. Which Doctrine serves to admonish us to despise all earthly Use. riches and possessions in comparison of God, who is the portion of the godly and faithful; also it serves to confound and put to shame all proud carnal worldlings, who glory and boast in a little nothing; and to make glad, and fill with joy God's people, who have a true right and interest in God by their spiritual union and communion, which they have with Christ by one Spirit, even the holy Ghost, dwelling in him as the head, and in them as members of the same mystical body. Secondly, from the name of the earth, we learn, that this Doctr. 2. We strangers here, & in a pilgrimage. World is a race and pilgrimage, and a place of travel, and warfare, and here is not the rest of man, neither is here his abiding place. This the Scriptures proclaim every where. jacob the Father of Israel, who had the land of Canaan promised to him and his seed for an inheritance for ever; he counted his life as a pilgrimage on earth, and saith in his old age, Few and evil have my days been, Gen. 47. 9 And David saith, Psalm 119. 19 I am a stranger upon earth, and Psalm 39 12. I am a stranger and sojourner with thee, as all my Fathers were. job calls man's life a few days and full of trouble, which fleet as a shadow, and continueth not, job 14. 1, 2. Saint Paul calls it a restelesse race, like that of men who run for a prize, 1 Cor. 9 24. 26. and Heb. 12. 1. We are here like Noah's dove, which being sent out of the Ark found no rest for the sole of her foot till she returned thither again. Here we have no continuing City, Hebr. 13 14. neither is here our rest, Mich. 2. 10. till our Souls return to God who gave them we shall always be in a pilgrimage and never find quiet rest. This Doctrine is of good use to keep and restrain us from Use 1. dreaming of settled rest here on earth, and from seeking to build our nests sure in the tops of earthly rocks for many generations, and to stir us up to put on resolution and courage to labour, and travel, and strive, and run as men do in a race, and for masteries, while we live on earth: For our life is short and fleeth away as a shadow, and the art and divine skill of gaining heaven, and getting the Crown of glory, doth require much study, sweeting, toil, and industry; and we cannot attain to it, but by hearing, reading, studying, and meditating in God's Word day and night. Secondly, it discovers worldlings to be dreaming and doting fools, who put trust and confidence in things of this Use 2. World, and build great houses, purchase lands, and large revenues, and think that their houses shall continue for ever: The Prophet justly compareth such men to a dreamer, who being hungry doth dream that he eateth, but when he awaketh his soul is empty; & in his thirst he dreameth that he is drinking, but when he awaketh he is faint, and his soul hath appetite, Isa. 29. 8. This is the case of foolish and brutish worldings, who see how the form and fashion of the World passeth away, and yet seeing will not see; but still dream of settled rest and dwelling on earth. Thirdly, though the Seas are such as the name signifieth which God gave to them, that is, troublous and tumultuous, and do Doctr. 3. God ruleth the most tumultuous creatures. dreadfully rage and roar; yet seeing, God is above them as their Lord and Creator, and when he made them such saw that they were good and useful and profitable for man, this teacheth, that God ruleth over the most tumultuous creatures of the World, and maketh the most outrageous roarers work for the good of his people. First, he makes them serve to show the 1. power, dread and terror of him their creator, that all may fear and stand in awe of him: for if the creatures be so dreadful and terrible, much more God the Creator, who gave them their being. And as God makes them work fear, so also admiration in men; so David showeth, Psalm 46. and Psalm 107. 24. Secondly, he makes them work for the good of his people, and 2. for the safety of his Church; by destroying and devouring their wicked enemies, persecutors, and oppressors; as we see in the red Sea drowning Pharaoh and his host; and as we have seen in the year 88 when the Sea, wind and stromes scattered and devoured the Armado of our bloody enemies, who came enraged with fury, and furnished with all weapons of cruelty, and instruments of death, to destroy our Land and the Church of God in it. The consideration whereof serves to make us east ourselves Use. upon God in all times of trouble, and to comfort ourselves in him, knowing that as he is the Lord mighty above all, and a terror to the most terrible, and hath in his hand power to save us from all troubles: so he is gracious and willing to save us; And though he sometimes suffers the swelling waves to rise, and the tempestuous storms and Seas to threaten, and put us in fear and danger, yet it is not in wrath but in wisdom, because for the present he sees them to be good for us. CHAP. IX. The fourth day's work. Of the lights, substantial bodies: The place of them: Their Use; For signs, seasons, days, and years. Of the Sun, Moon, and Stars. No instruments used in the creation. Note the great wisdom of God in the order of creation. This World not made to be the place of our immutable perfection. Uses of each of these. ANd God said, Let there be Lights in the firmament of the Verse 14. heaven, to divide the day from the night: and let them be for signs, and for seasons, and for days, and for years. 15. And lot them be for lights in the firmament of heaven, to give light upon the Earth; and it was so. 16. And God made two great lights, the greater light to rule the day, and the less light to rule the night; he made also the Stars. 17. And God set them in the firmament of heaven, to give light upon the Earth. 18. And to rule over the day and the night, and to divide the light from the darkness; and God saw that it was good. 19 And the evening and the morning were the fourth day. These words contain a brief History of the fourth days work in the creation: in which we may observe; First, God's powerful commanding the work to be done by his eternal Word, in the 14. and 15. Verses. Secondly, his bringing of the work to pass by that eternal Word, in the 16, 17, 18. Verses. Thirdly, God's approbation of the work, and so perfecting that day. First, we see God still proceeds in the work of creation by his powerful Word, and saith, Let there be Lights. The things which he commands to be done are two. First, that there shall be lights in the firmament of heaven, that is, the Sun, Moon, and Stars, which are the lights created out of the first element, even that light which was made the first day, that is, the body of the visible fiery heavens. The second, that they shall be for special use: 1. To divide the day from the night. 2. To be for signs, seasons, days, and years. 3. To be for lights in the firmament of heaven to give light upon the Earth. That these lights are not bare lights without a subject, but Of these lights, that they are substantial bodies. bright shining substantial bodies, which have light in themselves, and send forth beams of light into other pure elements and clear transparent bodies, no man can deny; for the Hebrew word here in my text is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies lamps, torches, or other things which shine forth and give light; and the words following, Verse 16. show plainly, that these lights are the Sun, Moon, and Stars, which rule the day and the night by the light which they give to the earth. The greatest doubt here is about the place where God commanded them to be, to wit, the firmament of heaven. For if Quest. we take the word firmament of heaven for the spacious region of the air, as we have expounded it before, Verse 6, 7, 8. then men will conceive that the Sun, Moon, and Stars, have The place of them. their place in the airy region, and not in the fiery region of the visible heavens; which is a thing contrary to reason and experience, and to the common judgement of all the learned, and to the holy Scriptures. For clearing of this doubt we have two answers ready at Answ. 1. hand, either of which may satisfy. The first, that as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heaven, signifies not only the airy region, wherein the fowls do fly, Verse 20. and above which there are waters in the clouds, as appears Verse 7. but also the highest heaven, Verse 1. and the fiery heavens, which are called the starry heaven. Gen. 15. 5. and the garnished heaven, job 26. 13. and which are the heavens next unto the highest, and in comparison of which the highest is called the heaven of heavens, 1 Kings 8. 27. and the third heaven, 2 Cor. 12. 2. So also the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is here translated firmament, and signifies a broad spreading, or a thing which is broad spread and stretched out far and wide may very well here in this place be used to signify the fiery region of the starry heaven, spread abroad farré more large and wide, than the airy region, and then this is the meaning, that God commanded lights to be, and made lights, and set them in the fiery region or firmament which is above the airy firmament; in which sense the word firmament is used, Psalm 19 1. and Dan. 12. 3. Secondly, if any should not be satisfied with this first answer, Arsw. 2. which is clear and sufficient, but should still hold, that the word firmament is here used to signify the airy heaven, as in the 7. and 20. Verses: Then this may serve for a second answer, that God commanded lights to be, that is, the Sun, Moon, and Stars, to have a being, and created them out of the fiery heavens, in which they have their place of being: but he gave them bright light for this end and purpose, that they might shine through the region of the air, and might multiply their beams in it, and so be therein for lights to the earth. The words of the text in the original do not expressly affirm, that God made them of the matter of the airy region the firmament, or that he there placed them: but only that he gave them to be lights, and to shine through the air upon the earth: & though the body & substance of Sun, Moon, and Stars be set and placed in the starry heaven or firmament; yet they are lights in the airy firmament, and through it give light to the earth. And this I prove by a demonstration gathered from the text itself: For where the Sun, and Moon, and Stars, are given to divide between day and night, and to be for seasons, days and years, and to rule over the day and over the night; there God gave them to be for lights. This is most certain and manifest; for the Sun doth no other way rule the day, nor the Moon the night, but only by their light & by appearing one while & not another in the several hemisphaeres of heaven to the earth below: Now they divide the day from the night, and make difference of seasons, days and years only in the lowest heavens and in the earth: for above, in the starry heaven, the Sun, Moon, and Stars do shine all alike continually: there is one perpetual day of light and no night or darkness from the beginning to the end of the World: It is the suns appearing to one side of the earth for a time, once in 24. hours, which makes the day; and the absence and not appearing of it for the rest of the 24. hours to that side of the earth, which makes the night there; and both day and night make a civil day, and seven such days a Week, and four weeks a Month, had 12 months a Year, and the seasons of Summer, Winter, Spring, and Autumn, have place only on earth, and in the lowest airy heaven, not in the starry heaven. Therefore God gave them; and set them to be lights, that is, to give light in the air and to the earth. And thus the doubt is fully cleared; and the first thing opened, to wit, Gods commanding lights to be in the firmament of heaven. The second thing commanded is the use of those Lights. The use of them. The first use is, to divide the day from the night, that is, the time of light from the time of darkness. For clearing or which point we are to consider, First, what is here properly meant by day and night, and how the lights divide them one from another. Secondly, how there could be a division between day and night, before these Lights, the Sun, Moon, and Stars were made. First by day we are here to understand not the space of the Sun, Moon, and Stars, compassing the earth, which is the space of 24. hours; for that day consists of an evening and a morning, and comprehends in it one night; and some call it a natural, and some a civil, and some an astronomical day: but here by day we are to understand the time while the Sun, the greatest light, shines and gives light upon the face of the earth: And by night the time while the Moon and Stars do only appear and give their dim light upon the earth, which some call an artificial and civil day and night, but others do more proper●● call it a natural day, and a natural night. The day in this sense hath no night in it, and the night in this sense is no part of the day; but these two, being the one the time of darkness or dim light, & the other the time of clear light, are so opposite, that they cannot both be at once in one and the same part of the World. Now as the visible World consists of divers main parts or elements; and the motions of the Sun, Moon, and Stars are most variable among themselves; so the day and night taken in this proper sense are most variable. First, the day, as it is a time of light, doth in respect of some parts of the World comprehend in it the whole time from the first creation of the Sun and of the starry heavens, the making of which brought in the first morning or daylight; as for example, Ever since the fiery heavens were made and created a bright shining substance, they have retained their light continually, and so there hath been a continual day in them, and no night nor darkness; although the light of them, by reason of the vast distance, doth not make day here on earth. Also ever since the Sun was created, it shineth most clear in the fiery or starry heaven from East to West, and from the North to the South-Pole; when the Sun sets in the West from our sight, it shineth bright in the face of the full Moon, which is then rising in the East part of heaven, or else the Moon would be dark and enclypsed: All the shadow which the earth makes in the heavens, by coming between the Sun and that part of the heaven which is most opposite, is very little, near about the compass of the body of the Moon, as in every great eclipse of the Moon may easily be seen and discerned. Likewise that light which was the day light of the second day, continueth still in the superior region of the air, and in the lowest regions also when there are no clouds, mists, or vapours: And the light of the Sun also appears continually in the most part of the highest regions of the air, even under our Hemisphare, and in our Horizon, when the Sun is furthest from our sight. And as there is always day light in the middle heavens, so there is always night and darkness in the midst of the earth, and through all the body of it from the upper face to the centre, which is the very middle and heart of it. Secondly, in those places of the World which are directly under the North and South poles, the day, that is, the time of the Sons being in theirsight, is just half a year; and the night also, that is, the time of the Sun's absence from their sight, is another half year. Thirdly, under the equinoctial line, which cuts the heavens equally in the middle between the North and South poles, the day and night are always equal each one 12. hours, because the Sun, and Moon, and Stars do appear so long, and are hid just so long again. And thus days and nights vary according to the several parts of the World, and divers climates of the earth. And ever since that God did make the lights in heaven, the Sun, Moon, and Stars; they have made the division between the darkness which we call night, and the light which we call day, as God here appointed. For the time while the Sun shines and rules, by giving greatest light in any part of the World, that is called the day light; and the time while the Sun is out of sight, and the Moon and Stars only shine and rule, that is called the night, because it is a time of dim light, which is darkness in comparison of the Sun light, as appears in the words of the 16. Verse. The second thing, which comes to be considered in the first 2. use of these lights, is the division and distinction between day and night before this fourth day's work, when these lights were made for this use. For clearing of this point, we are to call to mind somethings which I have opened before, and withal add some few things more, which will make the truth manifest. First we are to know and persuade ourselves, that there is no difference or division between day and night, but only in this inferior visible World, which we see with bodily eyes: For in the heaven of heavens, which is above the visible World, there is no darkness, neither can be at any time; but there is the inheritance of the Saints in light, and the light thereof is spiritual and to us supernatural. And in Hell, wheresoever that is, there is nothing but blackness of darkness for ever, 2 Pet. 2. 17. jude 13. Secondly, the time of daylight, which is called the morning, and the time of night and of darkness, which is called the evening, in the three first days did much differ from the evening and morning, that is, the time of darkness and light, in the rest of the days after that the Sun, Moon, and Stars were made. For the evening, that is, the time of darkness or night, in the first day was only the time while all this inferior World remained in that rude informed mass, without form and void, which was all overspread with darkness, and had no light in it: And the morning, that is, the time of light and of day, was the time after that God form the light, that is the fiery or starry heavens; for they were in themselves full of light, and had clear day in them without the Sun, before the light of them was united in the Sun, Moon, and Stars: I say from the forming of them, until God began to create the spacious airy firmament, it was clear day in so much of the visible World as was perfectly form, that is, in the fiery heavens, which are called light; and that was twelve hours at the least. But when God began to create out of the rude mass full of darkness the lowest heavens, the air, which is a spacious region, while the earthy and waterish parts were settling downward, and the air was a purging and growing into purity; until it became pure and clear, there was a time of darkness and dimness in it; which I conceive to be the space of a night about twelve hours: And the time after that it was made pure and received into it the light of the heavens shining clearly in it, was the morning or time of daylight sufficient for so much of the World as was then created, which was twelve hours more, and made up the second day. Then God began to create the water, and the dry land, and while the earth was settling downward to the centre, and the waters, being made of the thinner and lighter part of the mass which remained, did cover the face of the earth which was created round in the middle of them, this was the space of twelve hours, and it was a time of darkness upon the earth which lay hid and covered with all the waters which are now in the Seas and Rivers, and this was the night of the third day upon earth. But after that God made the great and hollow valleys, which are now the receptacles of the waters, and made the hills and dry land stand up and appear above the waters, being gathered into that hollow place; there was a time of daylight for the light of the heavens, which then had in them all that light which is now gathered and united in the bodies of the Sun, Moon, and Stars, did shine upon the face of the earth for the space of twelve hours; in which God made the grass, and the herbs bearing seced, and the trees of all kinds bearing fruits; and this was the third day. Now after this day ended, God created clouds, and mists, and vapours; which, ascending up into the middle region of the air, did make a time of darkness, and a night upon the face of the Earth and the Sea; and this was the evening or night of the fourth day. But when after twelve hours' God had made the lights in the firmament, the Sun, Moon, and Stars, than came in the morning, that is, the time of light; in which the Sun shining bright upon the earth made the fourth day; and ever since that fourth day, the division between the day and night is by means of the Sun, Moon, and Stars. For all the while that the Sun appears and shines upon the upper face of the earth, that is the daytime in that place; and while the Sun is absent, and the light thereof is not seen, and there is no light except of the Moon and the Stars, that is the time of darkness and of the night. This is the first use of these lights expressed in my text, even to divide between the day and between the night. The second use for which God made these lights and appointed them, is to be for signs, and for seasons, and for days, and for years. First, they are for signs to men, both of things supernatural, that is, to show the glory, the wisdom and the power of God and his admirable love to man, in making such great, and glorious shining lights for his use; and also they are signs of things natural, as of fair, foul, and seasonable weather, and such like; for the Pleindes arising, are signs of sweet showers, which make the earth to spring, job 38. 31. The dogge-Starre arising, is a sign of scorching heat; the Moon also by her change, and full, and middle quarters, is a sign of high and low tides, and flow of the Sea; and the divers colours of it, show divers changes of weather. Secondly, they are for seasons. For the Suns declining to the 2. South line, makes the shortest days to them who live Northward from the equinoctial, and the Autumn and Winter season; but when it cometh back to the equinoctial, it makes the spring season; and when it cometh to the northern Tropic, it brings in the hot Summer, and declining again to the equinoctial, it brings in Autumn and the harvest season. Thirdly, they serve for days and years. For the motion of the 3. Sun, Moon, and Stars, round about the heavens in 24. hours, maketh a day in the large sense, that is, a civil day; And the appearance and shining of the Sun upon the face of the earth, makes a day of light, that is, a natural day; and the setting and absence of the Sun make the night. The motion of the Moon in her proper course through the twelve signs of the Zodiac, from change to change, and from full to full, makes a month of four weeks; And the proper motion of the Sun through the same twelve signs, makes a year of twelve distinct solary months; And the Moon by her four quarters, makes four weeks every one of seven days: And the concurrence of the Sun, Moon, and Stars, returning to their several places, make set times for civil and Ecclesiastical use, as for feasts of Easter, Pentecost, and the like, which are appointed by God and his Church to be observed yearly for God's honour and for remembrances of some great works of mercy performed by God and by Christ, for man's deliverance and salvation. The last and main use of all is, to give light upon Earth; for, by giving of light and shining in, and through the air, they cause heat, and moisture, and dryness; and by their several degrees, aspects, and reflections of beams and light, they yield their influence and cherish and work upon things below; they also make all things visible to men and other creatures, and by their light we come to see and discern all things here visible; without which sight and visibility, no man can perform the works for which God created and placed him on earth. And so much for opening the first main thing in my text, to wit, Gods commanding lights to be in the firmament of heaven for the special uses here named, laid down in the 14. and 15. Verses. The second main thing, is his bringing of the work to ●●●se by his powerful Word, and making it to be in all respects according to his counsel, will and word. This is laid down, first summarily, in the last clause of the 15. Verse, in these words, audit was so; that is, as God said and commanded, so it was done presently. Secondly, it is more largely described in the next words, Verse 16, 17, 18. And God made two great lights, the greater to rule the day, the less to rule the night; he made also the Stars. And God set them in the firmament to give light upon the Earth, and to divide light and darkness. First, of whatsoever God sad, Let it be, it was made, & for the same use as here we read: For as he said, Let there be lights, and let them be to divide the day from the night; so he made lights, and gave them in the firmament of heaven to divide day from night and to serve for the uses which he appointed. Secondly, it is here said, that God himself made those lights; no Angels, or others besides himself were commanded to make them, nor had any hand in creating them. Thirdly, the lights, which were before generally mentioned, are here more specially and particularly rehearsed and expressed, and the several offices of them all. Two of them are said to be great lights, one greater, that is, the Sun to rule the day; the other lesser, that is, the Moon to have dominion in the night; the rest of the lights are said to be the Stars: First, for the Sun, that is called the greatest light, and that most Of the Sun. truly and properly; both for the body and substance of it; and also for the brightness and abundance of the light which is in it: For the most skilful Mathematicians have observed and demonstrated, that the very body of the Sun doth exceed the whole earth in bigness 166. times; and our own eyes are witnesses of the greatness of the light in it, far exceeding all bodily lights, and dazzling our weak sight. Secondly, the Moon is also called a great light (though lesser Of the Moon. than the Sun;) not for the bigness of the body of it, but because it is the lowest of all the Planets, and nearest unto the earth, and therefore appears biggest of all next unto the Sun, and gives to the earth a greater light than any of the Stars, which are far greater in substance, and brighter in light. For the most skilful Mathematicians have found by their art, that it is 39 times lesser than the earth, and the least of all the Stars except Mercury, which is the Planet next above it: And those Stars which are said to be of the first Magnitude, are some of them observed to be 18. times bigger than the earth. And although the Moon, being the lowest and nearest of all the heavenly lights unto the earth, and therefore more dim in itself, and of a more impure body and substance, as appears by the cloudy specks in it, shining very little of itself, may in that respect be called one of the least lights: yet because it borrows light from the Sun, shining in the face of it as in a looking glass, and because it is 18. times lower than the Sun, and nearer to us then the earth is; lower than it, as Mathematicians have observed, and so it is nearer to the earth than the Sun almost 18. hundred thousand miles; therefore in our eyes it appears the greatest of all the lights next to the Sun: And Moses here speaking according to the capacity of the vulgar, and our outward senses, and the sensible effects of light which the Moon gives to the earth, calls it one of the two great lights. And as he gives to the Sun the office and prerogative of ruling the day, because the sight and presence of the Sun makes the day light, and smoothers and obscures all other lights in the day time: so he gives to the Moon the office of ruling the night; because when it appears in the night, it giveth more light to us here on earth than all the other Stars. Thus we see, that as God said, so every thing which was made in the fourth day came to pass; God himself made every thing by his eternal Word, according to his own eternal Counsel, mind, and will. And therefore no marvel though he gives approbation to this days work also, which is the third main thing in the text, expressed in these words, And God saw that it was good. And so the Sun, having shined for the space of twelve hours, till it had passed through one Hemisphere or half of heaven; that time or morning of light, together with the evening or time of darkness going before it, and caused by clouds, mists and vapours over-shadowing the Earth, is called the fourth day. Now this History of the fourth day's work, as I have expounded it, affords us some points of instruction. First, in that herbs, grass, plants, and trees, were made perfect in their kind before any Rain, or Dew, or Sun, Moon, Doctr. 〈◊〉. No instruments used in the creation. and Stars were created; Hence we may learn, that God used no instruments, nor help of any creatures in the creation of any thing; but made and form every creature himself by his eternal Word and Spirit, who are with him one and the same jehovah, infinite, almighty and omnipotent. For further proof whereof, there are many testimonies in the holy Scriptures, as Isa. 40. 21. 22. and 66. 2. where the Lord appropriateth to himself, and to his own hand, the creating and making of heaven and earth, and joh. 1. 3. and Colos. 1. 16. where all things are said to be created by the eternal Word the Son; and also by the Spirit, Psalm 33. 6. This Doctrine admonisheth us to give all the glory of the wisdom, power, and goodness, showed in the creation, to Use God alone; and to acknowledge that all things created, even the whole World and all things therein, are the Lords; also to make us admire his rich bounty, & to render all thanks to his holy Majesty for all the profit, benefit, and comforts, which we receive from any of God's creatures. Secondly, we may hence learn and observe, the wisdom and wise providence of God, in making every thing in due season, Doctr. 2. Great wisdom of God in the Creation. and nothing before there was need of it for the creatures, which were next in order to be made; for he did not create the lights of Sun, Moon, and Stars, together with the starry heavens, which is the place of them, until he was about to create living things which could not well be, nor move according to their kind, without such lights shining in the earth and in the waters. Which wise providence of God, is a pattern and direction Use. to us to do all things in order: in the first place, things necessary and useful for the well-being, and bringing to pass of things which are afterwards to be done; and nothing which may be and remain without use and profit. As God would not make the Sun, Moon, and Stars, together with the first light, the fiery heavens, on the first day, because then there was no use nor necessity of them; but deferred the creation of them until the fourth day, when there was use and necessity to make a clear daylight; and living creatures endued with life, sense, and sight were to be made in the two next days following, whose life without such clear day light would have been but like the shadow of death; So let us be careful then to provide things necessary and useful, when we see and perceive that we shall have present use of them, and not be like foolish prodigal and fantastical builders, who build stately houses like palaces with large barns, stables, and stalls, when neither they nor theirs are in any way or possibility to furnish them with corn, horses or cattle, or to make use of them for fit and necessary habitation. Thirdly, though the glory of God doth more appear in Doctr. 3. light of day then, in darkness of night; and it was and is in God's power, to make more great lights and divers Suns in several places of the heaven, to shine in all the World at once, and to make a perpetual day on earth: yet he made them so, that on the earth, in this lower and inferior World, there should be as much night as day, and darkness as light; whereby he teacheth us even from the creation, that this earthly World was not made to be the place of man's immutable perfection and blessedness; but a place of changes and alterations; wherein, by reason of darkness, the Prince of darkness may rule, rage and tyrannize by himself and his wicked instruments; and drive us to seek a better rest, and an incorruptible and undefiled inheritance reserved in 1 Pet. 1. 4. heaven, in the place of perpetual light. The whole book of the wise Preacher is an ample testimony of this truth, and a large commentary upon this Doctrine; for it wholly tends to make men loath this inferior World under the Sun, wherein there is nothing but changes, and vanity of vanities, and all is vanity. Wherefore let us not seek for immutability nor unchangeable peace and prosperity here on earth, lest we be found as foolish Use. as those builders who build and set up goodly houses on a sandy foundation, which may easily be beaten down, and ruined with every wind, wave, and tempest. They who settle their rest on earth, and here seek perfect felicity and immutable blessedness; they trust under the shadow and shelter of a gourd, Jon. 4. which may grow up in one night, and in the next night wither away, and perish, and bring much grief and sorrow to them, which will vex them, and drive them like jonah to impatiency and anger against God their Creator. Let us look up to heaven where is light without darkness, and an everlasting day without any night; and bend all our course to that country above, and long for everlasting light and glory, which the blessed Saints and Angels there enjoy in the presence of God, and at his right hand, where are pleasures for evermore. CHAP. X. The fifth day's work. Of fishes and fowls. All made in perfect wisdom: Uses. Two notable properties of fishes: their sensitive soul, and matter. The matter of birds. Of other flying things. Of whales. Of the fruitfulness of fishes. God's infinite power jjoined with infinite wisdom: Uses. All is made by Christ, and likewise bestowed on us: Use. God's great providence for mankind: Use. ANd God said, Let the Waters bring for abundantly the moving Verse 20. creature which hath life: And let the fowl fly above the earth in the open firmament of heaven. 21. And God created great whales, & every living creature that moveth, which the waters brought forth abundantly after their kind, and every winged fowl after his kinds, and God saw that it was good. 22. And Godblessed them, saying, Be fruitful and multiply, and fill the waters in the Sea, and let fowl multiply in the Earth. 23. And the evening and the morning were the fifth day. In these words we have the History of the fifth day's work, which was the creation of all living creatures which live and move in the two moist elements, the water and the air, to wit, fishes and moving creatures which live and move in the waters; and all kinds of fowls which fly in the open region of the air, which is here called the open firmament of heaven. First, we have Gods powerful Word and commandment given for the bringing of them into being, in the 20. Verse. Secondly, we have God's creation of them and bringing them into being by his mighty Word; together with his approbation of them in the 21. Verse. Thirdly, God's blessing of them with the blessing of fruitfulness and increase, Verse 22. Lastly, the time wherein all things were done, to wit, in the space and compass of the fifth day, Verse 23. First, as in all other works God said, Let them be; so here he God do 〈…〉 all on good advice. still proceeds to create every thing by his eternal Word: So much this phrase signifieth, as I have before showed. It also intimates thus much unto us, that God did not suddenly and unadvisedly create any of these things, but according to his eternal Counsel, as he in his infinite wisdom had purposed and determined in himself from all eternity. For we find by experience among men, that when any workman doth say before hand of the work which he goeth about; Thus I will make it, and Thus let it be, it is a clear evidence that he doth it with advice, as he hath framed it in his mind, and determined it by his will; and therefore Moses here used this form of speech, that God said first, Let things be, and then he created them; to teach us, that God had from all eternity framed them in his decree, and determined them in his Counsel and Will to be such as he made them in the creation. Whence we may gather this Doctrine: That God hath created all Doctr. things in wisdom, and never doth any work rashly, without counsel or consideration; but orders and brings to pass every thing, so as he hath purposed, with perfect knowledge and understanding. This is that which the Prophet David doth preach and proclaim with admiration, Psalm 104. 24. saying, O how manifold are thy works! in wisdom and hast thou made them all. And his wise Son Solomon, Proverb. 3. 19, 20. saith, the Lord by wisdom hath founded the earth, by understanding hath he established the heavens, by his knowledge the depths are broken up, and the clouds drop down dew. And jer. 10. 12. and 51. 15. The Prophet affirms, that God hath made the earth by his power, and hath established the World by his wisdom, and stretched out the heavens by this discretion. Yea the actions of revenge upon enemies, which men do for the most part rashly, and run in to them headlong without discretion, God doth in wisdom, and understanding, and according to his wise Counsel, as holy job testifieth, job 26. 12. saying, He divideth the Sea with his power, and by his understanding smiteth through the proud. And, in a Word, that God hath made all things wisely and wi●h good understanding, so that in every creature his wisdom and counsel appears, we may plainly see by daily experience, and by that which job saith, chap. 12. 7, 8, 9 to wit, that if we ask the beasts, they will teach; and the fowls of the air, they shall tell us: or if we speak to the earth, it shall instruct us; or to the fishes of the Sea, they shall declare unto us; who knoweth not in all these things that the hand of the Lord hath wrought this? that is, we may see, and read God's wisdom in all his works; for, as it follows, Verse 13. With him is wisdom and strength, he hath counsel and understanding: and these he showeth manifestly in all his works and doings. First, this Doctrine serves for direction to all men in all their works and doings, how to do all things according to the perfect Use 1. Be followers of God as dear children. pattern and true rule of all well-doing. The rule of all man's actions ought to be the will of God, who created him and gave him his whole being; and the perfect pattern whom the Sons of God ought to follow in all their works, is, God who form them after his own image; so that the perfection of man consists in his conformity to God; and the more or less he resembles God in all his ways, the more or less perfect he is, and the nearer or further from perfection and true happiness. Now here this Doctrine teacheth, that God hath created all things in wisdom, and doth all his works according to his determinate counsel, and with perfect understanding, and nothing rashly without consideration. Wherefore, as we desire to order our ways aright, and wally in the right and ready paths which lead unto perfection; and as we have a mind to do all our works so as that they may be profitable and comfortable to ourselves and others: so let us imitate God in all our ways and works, and never do any thing rashly without consulting with his word; want of this mars all: when men follow their own lusts and headstrong will and affections, and consult not with God's Word; then they follow their own ways, and forsake the ways of God; then they do their own works, not the works of God; and those ways and works of their own will, procure all evils and mischiefs unto them, according to that of the Prophet, jer. 4 18. thy ways and doings have procured these things unto thee; this is thy wickedness because it is bitter, because it reacheth unto thine heart. Whereas, on the contrary, they that walk after God's ways, and take his counsel along with them in all their doings, and do nothing rashly, but so as God by his Word puts into their heart; they shall be holy and wise in their degree, as God is wise and holy; and by holiness shall come to see God, and the reward and end of their doings shall be glory, honour, immortality, and eternal life, Rom. 2. 7. Secondly, seeing God hath made all things in wisdom, and Use 〈◊〉. How to view the crea● 〈◊〉. according to his eternal Counsel; this serves to stir us up so to behold and consider all things created by God, as that we may see and discern his wisdom in their very frame; and if we do not see and discern the image of God's wisdom and goodness in them all, and a good use of them all; let us blame our own blindness and ignorance, and not vilify, or disesteem any work or any creature of God: But if we find any creature which seems unprofitable, or hurtful altogether, and serving for no good use; let us know, that it is man's sin which hath made the creatures subject to vanity, and hateful and hurtful to men; And yet Rome 〈◊〉. 12. in the mean time God's wisdom appears in ordering and disposing to a good use, even by the enmity, hurtfulness, loathsome poison and filthiness which is in them, to chastise and correct his own people, and to put them in remembrance of their sinfulness and corruption, that they may forsake and mortify it by repentance, or to punish the impenitent, and execute just vengeance on the wicked in the day and time of his visitation. And upon these considerations, let us all, so often as we see or remember the unprofitableness, loathsomeness and poison which is in some creatures, be stirred up to repent of our sins which have brought them under this corruption for a scourge of our disobedience; and let us firmly believe, that God in wisdom useth them to punish the wicked and to correct his people, and he will make us see in all his wisdom shining clearly at the last. But now, from the Word of God, I proceed to that which he set himself to do by his eternal Word, according to his will and purpose; this is in these words, Let the waters bring forth abundantly every moving creature that hath life, and let the fowl she above the Earth. The things which here God sets himself to create are of two sorts: First, all creatures which live and have their being in the element of water, all fishes and other creatures, which live in the Sea, Rivers, Lakes, and all other waters. Secondly, all fowls, birds, and flying things which fly above the Earth in the open region of the air. The first sort are all called by this general name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is here translated, the moving creature, and in the Hebrew signifieth Of fishes. Their two notable properties. 1. a creature which is most notable for these two properties: First, that it is a living creature, which moves, not by going upon feet only, or by flying with wings; but by creeping or sliding, and moving forwards, as we see fishes do in the water, and creeping things do in and upon the earth. Secondly, that it breeds and brings forth young in great abundance, more than any other 2. creatures do; as we see the fishes, which by the multitude of spawn would increase beyond all measure and number, if by one means or other the spawn were not devoured and consumed. For the Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is here translated the moving creature, is derived; is used as in my text, so in other Scriptures frequently, first to signify creeping, or moving forward without feet, as Gen. 7. 21. and Levit. 11. 19 and secondly also to bring forth abundantly as here, and also, of the creation which God wrought, and by which he made the whole frame of the World perfect and complete, and every way fully furnished. This last work is described by Moses, first generally, briefly and summarily, in the 26. Verse, and from thence to the end of this first Chapter: And secondly, the creation of the Woman is more particularly related, Chap. 2. from the 18. Verse to the end of that Chapter. Verse 26. And God said, Let us make man in our own image, Creation of mankind male & female. and after our likeness, etc. 27. So God created man in his own image, etc. 28. And God blessed them and said, Be fruitful and multiply, and replenish the earth, etc. In this History of the creation of mankind, we may observe these special things, which are most notable and worthy to be opened. First, God's consultation about the creation of mankind in 1. the 26. Verse; And God said, Let us make man in our image. Secondly, Gods creating of mankind according to his own 2. eternal Counsel; which is laid down summarily and more generally, that God made them, 1 in his own image, 2 male and female, Verse 27. This creation of mankind is more plainly and particularly laid down in the next Chapter; where Moses relates, First, how God made the man of the dust of the ground, and breathed into his nostrils the breath of life, and Man became a living soul, Verse 7. Secondly, how God made the female, the Woman, to be an help meet for man, and that of a Rib taken out of the man's side in a deep sleep, Verse 21. 22. etc. Thirdly that they were both naked, and were not ashamed, Verse 25. These things are to be noted in the creation of mankind. The third thing is the blessing, wherewith God blessed them 3. jointly together, the Man and the Woman; and it comprehends in it two things: First, the blessing of fruitfulness, that they should multiply and replenish the earth with mankind. Secondly, the honour, dominion and prerogative which God gave to them to subdue the earth, and to have dominion over all other living creatures; this is expressed, Chap. 1. 28. The fourth is the meat and bodily food which God assigned 4. to man in the creation, Verse 29. but with limitation & restraint from the fruit of one tree, Chap. 2. 16, 17. As for other creatures, which live on the earth, he assigned the green herb or grass to them for food, Verse 30. The fifth thing, is the place of man's habitation, the garden of Eden, the earthly paradise, which is described, Chap. 2. 8, 9, etc. 5. The last thing is Gods viewing of all things, which he had 6. made, after the creation of the Man and the Woman, and his placing of them in paradise, which was the accomplishment of the creation and the last work; and his approbation of every creature for very good and perfect in his kind; this is expressed in the 31. Verse. The first thing is God's consultation concerning the creation Of the consultation in making man. of mankind, wherein we are to consider these particulars; 1. Who it is that saith, Let us make. 2. With whom he doth thus consult and confer. 3. What is the thing consulted about, even the making of man in their owns image, and after their likeness, to be Lord over all other creatures, the fishes of the Sea, the fowls of the air, and all living things on earth. In the creation of all other things God said only, Let them be, and so they were made: but in the creation of mankind he calls a council as being now about a greater work, and saith, Let us make Man; which is a special point not lightly to be passed over without due consideration: First, he who thus enters into consultation is said to be Elohim, that is, God the Who consults. Creator, who is more persons than one or two, even three Persons in one essence (as the Hebrew word, being plural doth imply). And he who here saith, Let us make man, and in the next verse is said to create man in his own image, he is the same God which created the heavens, and the earth, Verse 1. and the light, and the firmament, and all other things mentioned before in this Chapter. They with whom he confers, are not the Angels as some have vainly imagined; nor the four elements which God With whom. here calls together, that he may frame Man's body of them being compounded and tempered together, as others have dreamt. For the text shows plainly divers strong reasons to the contrary: First, it is said, that God created man not by the ministry of Angels or the elements, but by his own self, as it follows in the next Verse, and Chap. 2. 7. Secondly, God created man in his own image, not in the image of Angels or elements; and therefore it is most ridiculous to imagine that God spoke to them, or of making man in their image. Thirdly, it is showed that man was made to rule over the earth, and the fowls of the air, and the fishes of the Sea; and therefore it is absurd to thinkethat the earth, or any elements were fellow-makers of man together with God. And lastly, it is both foolish and impious to think that God who made heaven, earth, & the heavenly host, the Angels, of nothing, should call upon others to help him, and to share with him in the honour of man's creation, seeing he doth so often in Scripture challenge this honour of creating all things to himself, and professeth that he will not give this glory to another: Here therefore God the Creator is brought in by Moses, as it were consulting within himself, even the eternal Father with the eternal Word the Son (who is called the brightness of his glory, and the express image of his Person, by whom he made the World, of which, man is a part, Hebr. 1. 2.) and with the eternal Spirit. And here he brings in God consulting about man's creation to be Lord over other creatures, for 3. special reasons, and to teach us three things, which are reasons of consultations among men, when they are about a work. The first is to show, not that God needed any advice or help, It was for 3. reasons. 1. but that the work which he was about was a special work, even the making of man, the chiefest of all visible creatures; one that should be Lord over all the rest, being made in Gods own image, endued with reason, understanding, wisdom, and liberty of will. The second, to show that man was to be made a creature in 2. whom God should have occasion given to show himself a mighty and wise Creator and Governor, a just judge and revenger of wickedness and sin, which do provoke him to wrath and revenge; a merciful Redeemer and Saviour of sinners seduced; and an holy sanctifier of them by his Spirit. If we consider man as a creature which might fall, and have God's image defaced in him, and by his many provoking sins might give God cause to repent that he had made him, as is said, Gen. 6. then there appears some reason why God should as it were consult whether he should make him, or no. Also, if we consider that man being fallen, and brought under the bondage and slavery of death and the Devil, and under eternal condemnation, could not possibly be redeemed but by the Son of God undertaking to become man, and to suffer and satisfy in man's nature; and that man cannot be made partaker of Christ's benefits for redemption, without the holy Ghost, the eternal spirit of God infused into man, and descending to dwell in man as in an earthly tabernacle: There will appear to us great cause of consultation, that God the Father should consult with the Son, and the Spirit; and this consulting about man's creation doth intimate all these things: But in that this consultation is with a resolution (all things considered) to make man with a joint consent; this shows that God foresaw how man's fall and corruption, and all the evils which by it were to come into the World (howsoever, to our understanding and in our reason, they may seem just impediments to hinder God from creating mankind) yet might by his wisdom be turned to the greater advancement of his glory, and might give him occasion to show all his goodness, wisdom, power, perfect purity and holiness in hating sin; his infinite justice in the destruction and damnation of wicked reprobates, and in exacting a full satisfaction for the sins of them that are saved; his infinite mercy, love, and free grace in giving his Son to redeem and save his elect from sin, death, and hell; and his unspeakable bounty in giving his Spirit to sanctify them, to unite them to Christ, and to conform them to his image, and so to bring them to the full fruition of himself in glory. God in consulting within himself, and thereupon resolving to create mankind, and saying, Let us make man, and then immediately creating him (as the text showeth) did in the creation of man show beforehand, that in mankind he would manifest and make known all his goodness, more than in all other creatures. The third reason of God's consultation, is, to manifest more plainly in man's creation then in any other creature, the mystery 3. of the blessed Trinity, that in the one infinite eternal God the Creator there are more, even three Persons of one and the same undivided nature and substance. For such consultations and resolutions, as are expressed in this form of words, Let us make man in our image, and after our likeness, do necessarily imply that there are more Persons than one consenting, and concurring in the work. And that these three Persons are all but one and the same God, it is●manifest by the words following, which speak of these Persons as of one God; for it is said, that God created man in his own image, and not they created man in their image. Thus much for the intent and meaning of the Spirit of God in these words, Let us make man in our image, and after our likeness. From which words thus expounded, we learn, First, that the creation of mankind was a special work of Doctr. 1. Man the chiefest of creatures. God, and that man is by nature the chiefest and most excellent of all creatures, which God made in all the visible World; which point the holy Psalmist openly proclaimed; saying, I am fearfully and wonderfully made, marvellous are they works, Psalm 139. 14. Secondly, God's consultation showeth, that in the creation Doctr. 2. he considered man's fall, and did foresee not only that man in his nature and kind is a creature subject to such evils as might make it a matter questionable, whether it were fit for God to create him or not: but also the great good which comes by his creation and fall, and that man is a fit object, wherein God may make manifest his wisdom, power, and all his goodness more than in any other creature, and in that respect most worthy to be made by the counsel, joint consent, and concurrence of all the three Persons in the Trinity. Thirdly, here we may observe, that in one God the almighty Doctr. 3. Creator, there are more Persons than one manifested by Moses in the History of the creation. And therefore the Doctrine of the Trinity is no new and lately devised opinion since Christ, but a most ancient truth revealed from the first foundation of the World. These Doctrines I here only name, which will come to be handled more fitly in the next thing which follows, to wit, Gods creating of mankind according to this his counsel and resolution: which act of creation is laid down first more generally and confusedly in the 27. Verse. And more distinctly and particularly by way of recapitulation in the next Chapter. First, it is here said, that as God upon consultation resolved, so he created man in his own image, and male and female created he them: wherein we may observe two things generally laid down; First, that God created man in his own image. Secondly, that he created them male and female. I will not here enter into a discourse concerning the imag● of God, and the special things wherein it doth consist; that shall have a more fit place hereafter, when I shall come to describe the excellent state of man in his innocency before his fall. The thing which here comes specially to be considered is the true meaning of the Hebrew word Adam, which is translated Of the name Adam, used two ways. 〈◊〉 man in this present text. This word is in the Scriptures used two ways: First, as a proper name of the first man, even our first Father Adam; thus we must understand the word Chap. 21. where it is said, that God did cast Adam into a deep sleep, and Verse 22. brought the Woman to Adam when he had made her of his Rib; and chap. 4. 1. and many other places, where Adam is distinguished from Evah his wife, and is called the man. Secondly, it is used as a common name of mankind, and includes 〈◊〉. in it both male and female, Man and Woman, as Psalms 144. 4. Man is like to vanity, and Gen. 5. 2. where it is said, that God called the Man and Woman, and all mankind in them, both male and female by this name Adam. Here in this text, this word Adam is used in this latter sense as the common name of mankind, comprehending in it both male and female; as appears by the words following, Male and female created he them; that is, this Adam whom God created in his own image was male and female, of both sexes, Man and Woman, who are both but one kind of creature. Whereby it is manifest, that here is laid down in general the creation of all mankind in our first Parents Adam and his wife Evah; and that they both were created in the image of God; and that the difference of their sexes, and the creation of the Woman after the Man, of a Rib taken out of man's side, do not make any difference of their nature, and kind; but both are of one kind, and both made in the image of God and after his likeness: And Women as well as Men are capable of the same grace, and fit to be heirs of the same glory in Heaven, where there is no difference of male and female, but all shall be like to the Angels, not marrying nor given in marriage: as all members of the same Christ, and partakers of the same spiritual grace here; so all fellow-citizens of the heavenly City there, reigning with Christ in glory, as our Saviour himself affirmeth in the Gospel. Hence than we learn, That the Woman as well as the Man Doctr. Woman as capable of grace and glory 〈◊〉 man. was made in the image of God, and is by nature as fit a subject, and as capable as man of grace and glory. Which point is confirmed by divers Scriptures; as by the words of our Saviour, Matth 22. 30. where he saith, that Women and Men in the Resurrection are as the Angels of God in the last Resurrection, not marrying nor given in marriage; And 2 Cor. 6. 18. I will be a Father unto you, and the shall ye my Sons and Daughters saith the Lord almighty; and Gal. 3. 28. Male and female are all one in Christ; and 1 Tim. 2. 15. the Apostle affirms, that Woman may be, and shall be saved by continuing in faith, charity, and holiness with sobriety; and 1 Pet. 3. 7. mention is made of holy Women, and Wives are said to be heirs together with their Husbands of the grace of life. To which testimonies the examples of many holy, godly and faithful Women, mentioned in the Scriptures, may be added; as our first Mother Evah, who, through faith in the promise, obtained the title of the Mother of life, Gen. 3. and the virgin Marie the Mother of the blessed seed is called blessed in all nations: Sarah, Rebecca, Hannah, Deborah, Ruth, Dorcas, Marie Magdalene, and many others. But, 1 Cor. 11. 7. Man is called the image and glory of God, Object. the Woman the glory of the Man. The Apostle doth not here speak of the image of God as Answ. it consists in perfect uprightness and endowments of nature; or in holiness and supernatural gifts of grace; for so the image of God is one and the same in both, and common to the Woman with the Man, and they both have equal dominion and Lordship over the creatures given in the creation: But here he speaks of Man as he was first created before the Woman, and the Woman as she was made to be a meet help for Man, and as it were his second self here on earth, and of a Rib, which is a part of man's substance, and in all things like man of the same nature and kind; and in these respects man hath a priority, and a kind of power and authority over the Woman in outward things, which concern Ecclesiastical and Civil order; and man's glory even the image of his authority appears in the Woman's subjection to him ever since the fall, upon which God made her desire subject to man; and took from her power over man, and the exercise of public offices in the Church and common wealth: And this subjection doth not exclude her from faith, charity, and holiness with sobriety, or any other part of God's image needful to salvation, as the Apostle testifieth, 1 Tim. 2. 15. In a word, common sense and reason teach us, that, if the Woman be made in the image of the Man, and the Man is made in God's image, than Women must needs bear God's image and likeness: But the truth is, God being still the same, both in the creation of the Man and of the Woman, and creating both by the same wisdom and power; he needed not to take Adam for his pattern whereby to make the Woman, but made her in his own image as he did man, and so in all things like to man, the different sex only excepted. This serves to admonish and stir up women to be careful, diligent and industrious so to bear themselves as they that are Use 1. made after God's image, & so to order their lives & conversation as they who expect the glory of heaven, and must, by passing through the state of grace here, and by conforming themselves to Christ both in his death by mortification, and in his life by sanctification, come to the fullness of glory in Heaven, and be made conformable and like to Christ in his glorious body, and coheires of God with him. Secondly, it serves to reprove the wicked and profane men of the World, whose wickedness is transcendent, and their Use 2. profaneness most horrible and impious, in that base esteem which they have of the female sex, and the vile account which they make of womankind, who think and speak of women that they have no souls, nor any part in God's image, and are utterly uncapable either of grace in this World, or glory in the World to come. Like and equal unto which, in their profane impiety, are common strumpets and whorish women, the shame and stain of womankind, who prostitute themselves to all filthiness, and so live as if they were made only to serve the lusts of unreasonable men of brutish lust. I proceed to the more special things, which are more distinctly laid down concerning the creation of mankind; where I will first insist upon the creation of the male and female, and the matter of which they were made, and of the manner and order in which God form them: Which that we may distinctly understand, we must look forward to the 7. Verse of the 2. Chapter, where the creation of mankind is more particularly rehearsed in these words, and the Lord God form man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul. In the Hebrew text, the man is here called Adam, not as by his proper name, but as it is the common name of all mankind; for, so much the article which is prefixed before it doth show; and therefore as the Greek, so also our English Translators, do translate this word not Adam, but Man; God form man of the dust; For in the first creation, the man comprehended in him all mankind, even the Woman who then was a Rib in his side, and afterward was taken out and form into a Woman. The matter of which God form Adam is said to be the dust of the ground; and here he useth another word not used before in the creation of other things, that is, the word form; for he doth not say, that God made or created, but form man; and true it is, that whole man was not made of dust, but only the substance of his body; and therefore it is said, that God form man (to wit, in respect of his body,) of the dust of the ground, that is, he framed and fashioned it of dust, as a potter forms a pot of clay, and brought it into that form and shape which all perfect bodies of mankind do bear until this day: And this is the first beginning of the being both of the Man and also of the Woman, who was created here a Rib at the first in Man's side, and afterwards taken out, and made into a Woman. First, in that jehovah Elohim, the Lord God, is here said to form man, that is, to frame his body of dust, and to bring it into the form and shape which it bears in all mankind: Hereby Doctor. Man was made by God alone. we are taught, that God did neither consult with Angels about man's creation, nor assume them, or any other creatures into the fellowship of this work; but God himself alone who is jehovah, one God in essence and substance, and yet Elohim, that is more Persons, even three Persons, in that one undivided essence, did form the very body of man, and brought it into that form and temper, that it might be a fit subject of the soul, which is a spiritual substance. And this all other Scriptures confirm, which attribute the creation of mankind to God alone; as Deut. 4. 32. and Isa. 45. 12. with many other places, where the creation of man upon earth is ascribed unto God only, and where holy and faithful men, speaking as they were moved by the holy Ghost, confess themselves the work of God's hands, as job 10. 3. and God their maker and former, job 36. 3. and Malac. 2. 10. and God the potter and themselves his formed work, Isa. 64. 8. This Doctrine well weighed is of excellent use: First to make us ascribe all our excellency and all our well being to God, Use 1. that we may give him the glory of them, and that we may bear ourselves before God as before our creator, and may ever remember, that whatsoever service we are able to perform either with our souls or bodies, it is wholly due to God, and none other but only in him and by commandment and warrant from his holy and infallible Word. Seeing God alone hath created us and given us all our being, even the form and shape of our bodies, we must not think it enough to keep ourselves to God, and to serve him in spirit only, but we must serve and worship him with our bodies also, and with all parts and members of our bodies. Although God many times makes men instruments and means to convey health, life, being, and well being to us; as natural Parents, to bring us into being and life, and to nourish and bring us up; and as Kings, and Rulers, and wise Magistrates to be Saviour's of our bodily lives from death and other dangers, and to procure safety, peace and well being to us; and in this respect and for these causes we do owe love, honour, and service to them in, and under God: yet in no case may we in things which tend not to the honour, but dishonour of God, and are contrary to his Word and Will, and offensive to his Majesty, obey, serve and honour them. In such cases, let us say as the Apostles did to the high-Priests and Rulers of the jews, We ought to obey God rather than men; and whether it be right and lawful to obey you more than God judge ye, Act. 4. 19 and 5. 29. All Potentates, Kings and Rulers, because they are men and have no power but from God, must not look that any should serve and obey them rather than God, or in things which they command contrary to God's commandments; Yea they must remember that they are Gods creatures and handiwork, and aught to employ all their power and authority to the honour of God. If otherwise they abuse the talents, which God hath lent them; let them know, that God will one day call them to a reckoning, and give them the reward of evil, unfaithful, and unprofitable servants, even eternal destruction and torment in Hell, where shall be howling, and wailing, and gnashing of teeth. Secondly, this serves to show, that whosoever offers wrong Use 2. Danger of them that wrong man. and injury to any of mankind by cutting, mangling, or any way defacing their 〈…〉 age, and deforming their bodies; by afflicting or some way corrupting their souls; or by taking away their lives and natural being, without special warrant and commandment from God; they are notoriously injurious to God himself; they scorn, despise, mis-use and deface God's Workmanship; they provoke God to wrath and jealousy, and he surely will be avenged on such doings. And here we have matter, as of dread and terror to all cruel Tyrants and unmerciful men; so of hope and comfort to all who suffer injury and wrong at their hands: As the first sort have just cause to fear and tremble so often as they think on God the avenger of such wrong; so the other have cause to hope that God will not wholly forsake them, being the work of his own hands, nor leave them to the will and lust of the wicked, his enemies; but will in his good time save them, and send them deliverance. Thirdly, this discovers the abomination and filthiness of all Use 3. The sin of idolaters. Idolaters, who being the workmanship of God, the Lord and wise creator of all things, do most basely bow down to images, and altars; and debase themselves to worship humane inventions, and the work of men's hands, which are dumb Idols of wood, and stone, and lying vanities. It is just with God to cast out and expose all such people to ignominy, shame, and confusion in this world, and, in the world to come, into that place of darkness, where the Devil and all such as forsake God, and rebel against the light which from the creation shines to them, shall be punished with everlasting destruction from the face and presence of God, and from the glory of his power. Secondly, in that God is here said to form man of the dust of the ground, not of clay well tempered and wrought, but of dust, which of itself is most unfit to be compacted and made into a steadfast shape; and which is counted so base, and so light, that every blast of wind drives it away; and in Scripture the basest things are resembled to it: Hence we may learn two things: First, that God in the creation, even of man's body, showed his infinite power and wisdom in bringing dust of the earth, Doctr. 1. Man's body being of dust, was wondrously made. which is the basest thing of all, into the form and shape of man's body, which is the most excellent of all visible bodies, and a fit house and temple not only of a reasonable living soul, but also of God's holy spirit; (as other Scriptures plainly affirm.) This point appears so plainly in the Text, that I need not spend time in further confirmation of it; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, form, here first used, implies an excellent form, and the upright face of man: Here therefore I will add, for illustration sake, the words of David, which are very pertinent to this purpose, Psal. 139. 14, 15, 16. where, speaking of Gods forming and fashioning him in the womb of the living substance, even the seed, blood, and flesh of his parents, saith he, I will praise thee, for I am fearfully and wonderfully made. Marvellous are thy works, and that my soul knoweth right well: My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth: Thine eyes did see my substance, yet being imperfect, and in thy book were all my members written, which in continuance were fashioned, when as yet there was none of them. Here we see with what fear, admiration and astonishment David considers man's frame, and the curious workmanship of his body, when God forms it in the mother's womb by lively instruments, and of a lively matter and substance: How much more may we conclude, that Gods creating of Adam's body, which was the most curious natural body that ever was made, is most admirable, and deserves more reverence, fear, and astonishment at our hands, being made without instruments out of the basest matter and substance even dust of the earth! Surely in this God showed wisdom and power beyond all admiration. The Use of this doctrine is to stir us up, so often as we Use 1. think of our creation in Adam, to laud and praise God's wisdom and power, to fear and reverence God, and to admire his curious workmanship. And although the matter of which God framed man's body was the basest of all, even dust of the ground; yet let us not think ever a whit more meanly of our creation; but so much more admire God's workmanship in our bodies. For, to make a curious work in gold, silver, or of some beautiful, precious, and pliable mettle, is not rare, nor so excellent: but to frame of the basest matter, the dust of the ground; the chiefest work, and even the Masterpiece of all works in the visible world, that is, the body of Adam in the state of innocency; this is worthy of all admiration, and is a just motive and provocation to stir us up to praise, and to extol with admiration the wisdom and power of God; especially, if we consider the most excellent form of man's body and upright stature, together with the head, comely face, hands, and other members every way fitted and composed to be instruments of a reasonable soul, and to rule and keep in order and subjection all living creatures. Secondly, in that the dust of the ground, the basest part of the Doctr. 2. Man at best a dusty substance. earth, is the matter out of which man's body, the beautiful Palace and Temple of his Soul, was form in the excellent state of innocency; Hence we learn, that man is by nature, and in his best natural being given to him in the creation, but a dusty, earthy substance in respect of his body; and, in respect of his Soul, an inhabitant of an house of clay, the foundation whereof is in the dust. But some perhaps, will object against the collection of Object. this Doctrine, from the base and frail matter of which man's body was form; and will thus argue, That the state and condition of creatures is not to be esteemed by the matter of which they were made, but by the form and being which God gave to them; as for example, the Angels, together with the highest heaven, were created immediately of nothing, as well as the rude unformed mass which is called earth, and yet they are most glorious spirits, and the rude mass is not to be compared to them; Yea man was created according to his inferior part the body, of dust, which is a created substance better than nothing, of which the Angels were made; and yet the Angels in nature far excel man: Therefore man's creation of dust doth not prove him to be so frail a creature, seeing God gave him such an excellent form. To this I answer, that to be created immediately of nothing is in itself a more excellent work, and shows greater power, Answ. 1. then to be made of a mean inferior matter: For when things are said to be created of nothing, the meaning is not, that they are made of nothing as of a matter; but that they are made of no matter at all, but have their whole being from God, and his infinite power, and so may be, if God will, most excellent: But when man is said to be form of dust, the meaning is, that dust is a part of his substance even the matter of which he consists, and that his body according to the matter is a dusty, earthy substance; and his Soul, though a spiritual substance created of nothing, yet, dwelling in that body, is an inhabitant of an earthly Tabernacle and house of clay founded in the dust. Secondly, 2. though the frame of man's body is in itself most excellent, and surpasseth all bodily forms, and his Soul is a spiritual substance endowed with reason; yet all these were of mutable excellency in the best natural estate of innocency, and could not continue in that excellency but by dependence upon God, and cleaving fast to him; and by his hand and power sustaining them continually, which by promise he was not bound to do in that estate. And therefore we may truly gather from the matter of which God form man's body, that he was in his best natural being, in respect of his body, but a dusty substance, such as might return to dust, by falling off from God by sin, and disobedience; yea undoubtedly as God in framing man his chiefest visible creature of dust, intended to show his wisdom and power, and to glorify his goodness: so also he teacheth man thereby his own natural frailty and mutability, how unable he is of himself to abide in honour and excellency. And this he shows most plainly, Gen. 3. 19 where he saith to man, alluding to his creation, Dust thou art, and to dust thou shalt return: We have also an excellent argument to this purpose, job 14. 18, 19 and 15. 15. where the Lord is said to charge his Angels with folly, and to lay no trust in his servants, and the heavens are not clear in his sight; how much less can he find steadfastness in men, who dwell in houses of clay, which have their foundation in the dust? that is, seeing the heavenly spirits are not immutably pure in God's sight, but some of the Angels hath God charged with folly, to wit, such as did fall, and to the rest he hath added supernatural light of his Spirit, and so hath made them Saints immutably holy, much less is man immutably pure and steadfast by nature, whose better part the Soul is by creation made to dwell in an house of clay, a body made of dust. To this purpose serve those Scriptures of the Prophets and Apostles, which compare man in his first creation to clay in the hand of the potter, jer. 18. 9 & Rom. 9 21 & which affirm that the first Adam was of the Earth earthy; 1 Cor. 15, 47. that is, in his first creation he was of an earthy and dusty substance. Use 〈◊〉. For humility and thankfulness. First, this serves by discovering unto man his frailty and mutability in his best natural being, to humble every man in his own eyes, and to make him lowly, and to withdraw his heart from pride and all high conceits of any worth in himself, and to teach us all to ascribe all the unchangeable purity which we find in ourselves, and all our steadfastness to the free grace of God in Christ, and not to any power of our own free will, or to the excellency of our natural frame and being. If man in his first creation and best natural being was but of earth and dust, an earthy and dusty creature; and, before that death entered into the World, while he had yet power of free will to obey God, and to depend on him, was mutable and might fall into sin, and disobedience, and by sin might bring and did bring death upon himself and all his posterity: how much more now in the state of nature corrupted is every Son of man, a very mass of corruption and frailty, yea vanity and abominable filthiness, who drinketh iniquity like water as it is written, job 15. 16. Wherefore, Let no man glory in any natural power or prerogative, nor hope to stand by his own strength, much less to merit or purchase by any works of nature or power of free will, the least grace supernatural, which tends to bring him to heavenly happiness and glory unchangeable: For man, as he is flesh and blood, that is, an earthly creature, cannot possibly come to inherit the Kingdom of God, 1 Cor. 15. 50. Secondly, this discovers the madness and desperate blindness Use 2. Against Pelagians and Papists. of Pelagians and Papists, who teach, that a man by the right use of his natural power and freewill may procure spiritual grace from God, and even the Spirit of regeneration, and faith working by love, by which he may merit and purchase to himself eternal life, and heavenly glory and felicity, as a just and condign reward of his works. If Angels cannot be made steadfast and trusty without supernatural light added to them; much less can earthy man, who by sin is become filthy and abominable, work out his own salvation by meriting and purchasing the heavenly reward. Oh let us all hate and abhor all such conceits, which wholly tend to the frustrating and evacuating of Christ's merits and satisfaction, and to make them seem vain and needless. Be not deceived, God is not mocked; they who sow such tares, and feed like swine on the husks of their own works, and on things which nature teacheth, they are enemies to the grace of God, which is given only in jesus Christ, and together with him by communion of his Spirit. After the creation of man's Body of dust, immediately follows The creation of man's soul. the creation of his Soul; which is to be understood in these words: And breathed into his nostrils the breath of life, and man was a living Soul; For no sooner was man's body brought into frame, but God breathed into him the breath of life; that is, caused him to breathe with the breath of life, even those vital spirits which are the band of union by which the Soul is united to the body; and in the first instant wherein he created the vital spirits, he also created the spiritual substance of his Soul in his body immediately of nothing by his omnipotent hand. Some are opinion, that man's Soul was first created a Spirit, Opinions. 1. subsisting by itself before his body was form; and when the body was form a fit subject for it, then instantly God infused it into the body, and by it did give life and breath to the body. Some think, that the body was form, and the Soul 2. in the same instant created together with it, as Damascene lib. 2. de fide, cap. 12. Aquinas, and others: And Cyrill thinks, that Gods breathing into man's face the breath of life, was the infusion of the holy Ghost into man; and that man in the creation had the holy Spirit given to dwell in him, and was sanctified and endowed with supernatural grace and holiness. Some think, that Gods breathing into man's nostrils was 3. his inspiring into man a reasonable Soul, as a part of himself: so Rabbi Moses Maymonides. But by breathing into man's face, I do not understand any 4. material breathing or blast, but that God, in causing breath of life to breathe through man's nostrils, did withal create the Soul in the body, and by means of this reasonable Soul created in the body, and united to the body by vital spirits and breath, man became a living Soul, that is, a living reasonable creature, living only a perfect natural, not an holy spiritual life. The Apostle expounds these words in this Sense, 1 Cor. 15. and doth make this a main difference between the first man Adam, and Christ the second Adam, that the first Adam was only a natural Man endowed with a natural living Soul; but to be a quickening Spirit, that is, to be sanctified by the holy Ghost, and endowed with spiritual life, is proper to Christ in his creation, for in him the Spirit dwelled from his first conception. Hence we learn, That the image of God in which man's Doctrine. No supernatural gifts in the soul of Adam. was created, was only natural and did consist in natural gifts, which naturally flow from his reasonable Soul, and not in any supernatural gifts of the holy Ghost; as true holiness, and the like: The words of Saint Paul last before named do fully prove this. I will here only add one strong Reason and invincible argument to prove it fully. And that is drawn from the mutability of man in the creation, Reason. and from his fall, by which Gods image was defaced in him. For it is most certain, that he who hath in him that image of God which consists in true holiness, and in spiritual and supernatural gifts, he is not mutable nor subject to fall away, because he hath the holy Ghost dwelling in him, who is greater than he that dwells in the World, 1 joh. 4. that is, than the Devil who worketh powerfully in the children of disobedience. For all true holiness, and all spiritual graces are the proper work of the holy Ghost dwelling in man, as all the Scriptures testify. But Adam in innocency and honour lodged not therein one night, Psalm 49. 12. The Devil at the first onset gave him the foil in his greatest strength of nature and best estate; which Devil with all his temptations and all the powers of darkness and spiritual wickednesses, the little ones of Christ's flock do overcome by the power of the holy Ghost and his graces, which they have in their frail earthen vessels. Therefore the image of God in which man was created, was natural only. This discovers God's goodness, free grace, and bounty beyond all measure, and all conceit and comprehension of humane Use 1. Our estate better by regeneration, then by creation. reason, in that it shows how God, by man's fall, malice and corruption which made him a slave of Hell and Death, did take occasion to be more kind and bountiful to man, and to show more love and goodness to him, by repairing the ruins of his fall, and renewing him after a better image then that which he gave him in the creation, and making him better after his sin and fall, than he was before in the state of innocency, when he had of himself no inclination to any sin or evil, and bringing him to grace spiritual in Christ, and to an image which cannot be defaced and to a state firm and unchangeable: when we rightly consider these things, we have no cause to murmur at God's voluntary suffering of man to fall from his estate, which was perfect and pure natural; but rather to rejoice in God, and to bless his name, and to magnify his goodness, for turning his fall to our higher rising and exaltation, and lifting us up by Christ from hell and misery, to heavenly glory which never fadeth, and to a state spiritual and supernatural not subject to change and alteration. Secondly, this Doctrine overthrows the foundation and Use 2. No Apostasy of Saints. false ground, upon which Papists and Pelagians do build, and seek to establish their false and erroneous opinion concerning the apostasy of the Saints regenerate, and their falling from supernatural grace and josing the Spirit of regeneration; which error they seek to establish by this argument, Because Adam in innocency had the holy Ghost shed on him, and was endued with spiritual and supernatural gifts of holiness, from which he did fall by sin and transgression. But here we see there is no such matter; Adam's image was only natural uprightness; not spiritual, supernatural, and true holiness. He was but a perfect natural Man, and a living Soul; Christ, the second Adam, only is called the quickening Spirit, because through him only God sheds the holy Ghost on men; and hence it is, that though Adam did fall away from his estate, which was only natural; yet the Saints regenerate and called to the state of grace in Christ, can never fall away totally nor finally into apostasy, because they have the seed of God, even the holy Ghost dwelling and abiding in them. CHAP. XIII. Of the woman's creation in particular. How without her all was not good. Woman not made to be a servant. Of giving names to the creatures. No creature but woman a meet companion for man, Uses. Of the rib whereof woman was made. Of Adam's deep sleep: Five Points thence collected. Of God's bringing Eve to Adam; and two Points thence. Of Adam's accepting Eve for his wife; and calling her bone, etc. w 〈…〉 h divers points thence. Of their nakedness: demonstrating the perfection of the creation. GEn. 2. 18, 19, 20, 21. And the Lord said, It is not good that the man should be alone, I will make an help meet for him. And every beast, and every fowl God brought to Adam, to see what he would call them, etc. And Adam gave names to them all: but for Adam there was not found an help meet for him. And the Lord God caused a deep sleep to fall upon Adam, and he slept; and he took one of his ribs and made it a Woman, and brought her to the Man, etc. These words, and the rest which follow in this Chapter, contain a particular description of the creation of the Woman, which before was touched generally and summarily, Chap. 1. 27. in these words, Male and female created he them. In this History of the Woman's creation, we may observe three special things: First, the preparation to it, or the antecedents immediately going before it. Secondly, the creation itself. Thirdly, the consequents which followed upon it. In the preparation, we may observe three distinct things: First, God's counsel and resolution for man's well being, Verse 18: Secondly, Gods setting of the Man a work to view the creatures, and to exercise his reason and natural wisdom in naming them, Verse 19 Thirdly, the inequality which Adam found in the creatures and the unfitness of them for his conversation, Verse 20. First, Moses brings in the Lord God consulting with himself, and according to his eternal Counsel concluding that it was not good for Man to be alone, and resolving that he will make an help meet for him: For these words, And God said, are not to be understood of any sound of words uttered by God; but of God's eternal Counsel, purpose, and foreknowledge now beginning to manifest itself by outward action and execution, as a man's mind is manifested by his speech. The things, which God foreknew in his counsel, and purposed, are two: First, that it was not good for man to be alone. Secondly, that he would make an help meet for him. Hence it may seem strange All good, and Adam good, yet not to be alone: how. which God saith, that any thing which he had made should not be good: For did not he make man alone and single at the first? And did not he make every thing good, especially man created in his own image? Was not the image of God, in which he created man, fully and perfectly good? To this doubt I answer, that the Man was created good and perfect after the likeness of God, and there was no defect in his being and substance: But yet, as all other creatures, though they were made good, and there was no evil in them; yet they were not so good as man; so man, though as he was created in the image of God, was good, yea in goodness far excelled other earthly creatures; yet he was not so good, but that he might be made more good, and created in an image of God more excellent than that wherein he was first made, even in the holy image of the heavenly Adam Christ, which far excels and is immutable: Yea, we find by experience that many things which are good in themselves, are not good for all purposes; fire is good in itself, and for many uses; but not to be eaten; and so many other creatures are good, as the flesh of beasts for man's meat, but not without bread and salt, nor raw: So man was created good and fit to rule all other living creatures, even considered alone in himself; but it was not good for the bringing of all God's purposes to pass that man should be alone; it was far better that a Woman should be created meet for him, for the procreation of mankind, for the increase of God's Church, and for the incarnation of Christ, and the bringing forth of him the blessed seed of the Woman, in whom God reveals all his goodness and good pleasure. Here than we may learn two points of instruction. First, that as God from all eternity in his eternal council Doctr. 1 In Christ a better thing intended then the creation. immutably purposed, so in the first creation of man he showed, that he intended all things which he hath brought to pass in and by the incarnation of Christ, and in the gathering together of his elect Church by Christ, and that he had in his purpose the exaltation of man to an higher and better estate then that in which he first created him. For it is most clear and manifest, that Adam, being created in the image of God, in all uprightness and perfection of nature; and having all the visible World to view, and to contemplate upon God's wisdom and workmanship therein, and all the creatures to rule over, and all things necessary for worldly delight, needed no more for natural and earthly felicity: But yet for all this God said, it was not good that man should be alone; that is, it was not good for that which God intended, that is, for the obtaining of eternal felicity in and by Christ, and for the full manifestation of God's goodness and glory in and upon mankind. This is that truth, which is so often testified by our Saviour and his Apostles, where they tell us, that God prepared a Kingdom for his elect from the beginning of the World; and that as an elect number was chosen in Christ before the foundation of the World; so Christ's incarnation' death, satisfaction and mediation were ordained before all worlds, as Matth. 25. 34. and Eph. 1. 4. First, this showeth against all Atheists, Pagans, and Heretics Use 1. that nothing comes to pass by chance, nothing without the foresight and foreknowledge of God: but he saw before he created the World what should befall every creature, and without his will permitting, no evil comes to pass, & without his will ordaining, and his hand working, no good can come to any creature; all things are according to his foreknowledge, and there is no place for idle suppositions of vainemen. Secondly, as the wicked may here for their terror take notice, that all their evil deeds are foreseen and foreknown of God, Use 2. and he hath just vengeance laid up in store for them: So the godly may comfort themselves against all Calumnies, Slanders, and false witnesses; all are known to God, and he will in the end make the truth known, and bring their cause to light. Thirdly, we are hereby stirred up to all diligence in God's service, and that betimes, seeing God hath so long before hand Use 3. ordained and prepared all good things for us: All our time spent in praise and thanks before him, is nothing to the time wherein he hath showed love to us, in preparing good for us before and from the beginning of the World. Secondly, in that it is said, of man created in God's image Doctr. 2. in full perfection of nature, that it was not good, that he should be alone: Hence we learn, that the image of God, and the state wherein man was first created, is not absolutely the best which man can have; but that in Christ there is a better image, and a more excellent state and condition provided for him, which is best of all. This is fully proved, 1 Cor. 15. where the Apostle shows, that the image of the heavenly Adam is far above the image of the earthly, and that the Kingdom which is prepared in Christ for the elect, is such as flesh and blood, that is, natural man cannot inherit. This shows, that we gain more by Christ, than we lost Use. in Adam; and God by man's fall, is become more bountiful to mankind: And we who in Christ have our hope, have no More gained in Christ, then lost in Adam. cause to repine at God's decreeing, willing and suffering of man's fall, nor to be impatient under the afflictions which thereby come upon us; seeing the end of all is glory and bliss, and a crown too high and precious for Adam in the state of innocency. The second thing in God's council and purpose is, that he will make an help meet for man. Here again it may seem strange, that Adam should need an help in the state of innocency; for help is required when a man is in need, and wants necessaries for avoiding evil or gaining some good; which Adam, being created in God's image and having all the World at will, seemed not to want. But to this I answer, that by an help here, we are to understand not an help to resist any evil, or to gain some natural good which he wanted; but an help for obtaining an higher and more blessed estate, even the supernatural and heavenly estate of grace and glory in Christ, the seed of the Women: Whence we may learn, That the Woman was created not to be a servant to man, Doctrine. Woman not made to be a servant. to serve his natural necessity; for he needed no such help or service in that estate, being made good and perfect with natural perfection: but to be an help and furtherance to heavenly happiness, and in things which tend thereunto. And albeit the Woman by being first in the transgression, and a means of man's fall is made in her desire subject to man, and to his rule and dominion over her; yet by Christ the promised seed of the Woman, she is restored to her first honourable estate, to be an help to man in heavenly things, and a means to win man, and to bring him to God in Christ by her chaste and holy conversation, and by showing a lively example of piety, and of the true fear of God, and giving due reverence to her husband, as Saint Peter testifieth, 1 Pet. 1. 23. This Doctrine is of good use: First, to teach men how to use Use 1. and esteeeme their Wives, and wherein especially to seek their help even in heavenly things, and in earthly and temporal, so far as they serve to further them in spiritual. If men could be brought to understand and believe this, they would be careful to marry in the Lord, and to match themselves with Wives of the true religion, godly and virtuous, well approved for piety, faith and knowledge, and truly fearing God. Secondly, to direct Women, how they ought to frame, bear, Use 2. and behave themselves towards their husbands; and wherein they ought to strive, study, and endeavour to be helps to them, even in the way to heaven; Let the daughters of the cursed Idolatrous Canaanites bear this just brand, that, like jezabel, they are snares, and stir up their husbands to wickedness, and to Idolatry and cruelty. To reprove Men and Women, who only or chiefly seek fleshly, carnal and worldly help, content, profit, and pleasure Use 3. one from another, and in their mutual society and conjugal communion; and so quite swerve and stray from the rule of this Doctrine: where we have much matter of reproof ministered to us, both of men who take Wives according to their lust, and greedy desire of wealth and riches, not for religion and the fear of God; or who make drudges and slaves of their Wives whom God made to be helps meet for them; and also of Women who give themselves to be no helps to their husbands except it be for the World, no furtherers at all but rather pul-backs and hinderers in the way to heaven, and in heavenly and spiritual things. The second thing, in the preparation to the Woman's creation, Of giving names to the creatures. is, Gods setting of Adam a work to view all living creatures, and to employ his reason and wisdom in giving names to them. Where we are to note and observe, First, that here is no mention made of the living creatures in the Sea, but only of those which God form out of the ground, that is, beasts, and cattle, and fowls of the air all which were ready at hand, and God might quickly present, and make to pass before Adam all kinds of them, that he might view and name them. Secondly, we here may observe the intent and purpose of God in bringing them to Adam; to wit, the exercise and trial of Adam's natural reason, wisdom, and knowledge; which were made manifest by his giving to every kind fit names, which God approved and confirmed. Thirdly, the manifestation of Adam's wisdom, and Gods confirming of his judgement, which he showed in naming every kind of earthly creature with a name agreeable to the nature of it. For whatsoever Adam called every living creature, that was the name of it, that is, that name was ratified by God. Yea also, because there was no use of names, whereby the creatures might be known to any other or revealed, (there being as yet no man besides Adam himself, nor the Woman yet made to whom he might show them by their names) I am induced to think, that Adam gave such a fit and proper name agreeable to the nature and qualities of every creature, that the creature, being called by that name, would come to Adam whensoever he called upon it; such was the obedience of the creatures to Man, and such was man's wisdom to rule them, and so excellent was his knowledge of their several natures and qualities. From which observations thus opened we may learn: That, in the state of innocency in the first creation, man had Doctrine. Adam perfect in natural knowledge. perfect natural knowledge of all natural things, arising and springing immediately from his natural soul, and the powers and faculties thereof, which were natural principles created in him; he had no need to be taught by any instructor, in any art or knowledge fit for his state and condition, nor to learn by experience as now we do since the fall. Now, seeing Adam was thus perfect in natural knowledge of Use. The best natural knowledge cannot uphold. all things which concerned his natural state and condition, and yet was seduced by the woman, & the serpent: This serves to teach us, that no natural knowledge, gifts, and abilities can uphold and sustain a man against spiritual enemies, and temptations; that power is proper to supernatural grace, neither can natural reason dive into the depth of heavenly and supernatural things. If natural wit and reason could have conceived the spiritual meaning of the tree of life, and of the tree of knowledge of good and evil; surely Adam would first have eaten of the tree of life, and not by any means have been tempted and drawn to eat of the tree of knowledge of good and evil: For he who was created good, could in no case wittingly have neglected the tree of life, and desired the other upon any false suggestion. Wherefore let us not build upon nature, but wholly upon grace, in things which concern eternal life and heavenly happiness. He that followeth natural reason for his guide in the way to heaven, may easily be carried aside, and fall into the crooked ways of error, which lead unto hell, and speedily fall into the pit of destruction. The third thing to be noted in the preparation to the woman's creation is, the inequality which Adam found in all the creatures to be his mates and companions, and their unfitness for his conversation to be an help meet for him: this is in these words, but for Adam there was not found an help meet for him. The words seem to sound, as if God had brought the creatures before Adam, to see if either he himself, or Adam could find one among them all fit to be a consort for Adam and a meet help. But the purpose and intent of God was to employ Adam's wit, and to take an experiment of it, as is before noted: And as for God, he knew well enough what was to be found among all the creatures, he needed not either to seek for Adam, or to set Adam to seek a meet help among them: Yea, he had said before, I will make an help meet for him. The meaning is, that when Adam had viewed and named all kinds of earthly creatures, he found them all so far inferior to himself, and so unlike in nature, that they could not all yield him an help meet for him. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is here translated, meet for him, some would have it to signify against him, which is most absurd; For the Woman was not made a perverse creature to thwart Man; then she had been a Cross and an Hell, not an help. Tostatus would have this word to signify contrary to him, because the Woman in her natural members or parts is contrary to Man; which is also absurd. Neither doth this word signify as one before him, that is, as Kimchi expounds it, as one to stand before him, and to attend him as a servant; for then God would not have made her of his own substance; but of a meaner and inferior matter: But the word signifies, as one which is his second self, made in the same form like him, as a picture is drawn in a table set just before a man's face, and over against him, that it may in all parts answer to his shape and feature. Such an help Adam could not find among all earthly creatures; but such a one God purposed, and resolved to make for him, even one who should be his second self, made of his own substance, and in the same image of God, and consisting of a living reasonable Soul (as he did) and of a body in all parts and members, and in form and shape fully like to his body, (only the difference of sex excepted.) This common sense and experience doth show and teach, and therefore, this is the true sense and meaning of this phrase, I will make an help meet for him. And hence we learn: That man created in the image of God doth so far in nature, Doctr. None but Woman a meet companion for. Man. former and substance excel all living creatures, birds, beasts and living things on earth, that none of them all is a meet consort or companion for him to converse with. Some delight he may take in ruling over them, and in their service and obedience; but no true or solid content in their society and conversation. As Adam found this in the state of innocency, and in his pure uncorrupt nature; so all Adam's sons of the best temper ever abhorred to be excluded from humane society, and to converse with birds and beasts. David counted it worse than death to live among wild beasts in the deserts, and complained bitterly of it; Psalm 42. and could not be satisfied till he had drawn to him all discontented persons, and them who durst not show their heads for debt, 1 Sam. 22. 2. So did austere Eliah, when jezabel made him flee for his life into the wilderness, 1 King. 19 And never any of God's Saints delighted to live in the wilderness only, among beasts and birds without humane society, except in times of cruel persecution, as appears, Hebr. 11. or for some special trial and temptation, as our Saviour, Mark. 1. 13. and his forerunner john the Baptist, Luk. 1. last verse, to harden him and make him austere, and a second Eliah. This admonisheth us to esteem the society of men as a Use 1. great blessing of God; and not to set our delight on dogs, horses, hawks, and hounds, more than in the company of men, as many do, which is an argument that they are degenerate from the nature of men. Secondly, this discovers the beastly dotage of many Romish Use 2. Saints, and of the Monks, and Anachorites of the Church of Rome, who count it an high point of perfection to live in caves, and dens, and cottages in the wilderness remote from all humane society, and to converse only which beasts, yea and to preach unto them, as their Saint Francis is by them recorded to have done, and have called ravenous Wolves his brethren. God made man a sociable creature, to delight in humane society, and hath given him a mouth and tongue to speak his mind to others, who can with reason hear and understand him. He who will follow Christ must not look on his own things, but on the things of others; and must impart all his holy meditations to as many as he can, if he hath any in him: Otherwise he hides his talon, and covers his candle under a bushel, which favours of Satanical envy, hath no relish of Christian kindness and charity. I might here observe the conformity of Woman in her nature Of the rib, where of Woman was made. and frame unto man, and the sweet harmony and concord which, by the law of nature and creation, aught to between Man and Woman; but I have in part touched it before, and shall have more occasion hereafter. I proceed to the creation itself, laid down in the 21. and 22. Verses: wherein I observe, First, the matter of which the Woman was made, to wit, a Rib of the Man, Verse 21. Secondly, the manner, Verse 22: In the matter; First, it is showed, that God caused a deep sleep to fall upon Adam, such as makes a man senseless of any thing which is done to him; so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies. This sleep was not natural, but an extraordinary sleep which God made to fall on him; a sleep which came not from any violence done to nature but by the powerful hand of God making man to sleep quietly, so that he did not feel what God did to him. Secondly, it is said, that in this deep sleep God did take one of Adam's Ribs, and closed up the flesh in stead of it. Here divers questions are moved by divers interpreters: 1. Whether it was one Rib, or a pair of ribs. 2. Whether it was one of Adam's necessary Ribs, one of the twelve, which every man hath naturally in his side; or whether an extraordinary Rib, made in Adam for the purpose. 3. Whether Adam was cast into stupidity to take away pain and fear, or whether for some other cause. Some think, that if it was a Rib created in Adam above the ordinary number, than Adam was made a monster. Others say, that if it was an ordinary Rib; then Adam was afterwards a maimed man, and wanted a necessary natural part. But I conceive this to be the truth: First, that it was but one Rib, or at least one pair of Ribs; so the text affirms. Secondly, it was not one of Adam's necessary Ribs, required to make him a perfect man; but a Rib above the ordinary number, which God created in Adam of purpose, and yet Adam was no monster, neither was it a superfluous part: for as Adam was created the common stock and root of all mankind; so it was requisite that he should have one Rib extraordinary created in him above other Men, whereof the Woman was to be made, and he nevertheless remain perfect and complete as any other man afterwards. Thirdly, Adam's deep sleep was not to take away sense of Of Adam's deep sleep. pain; but a mystery of building the Church out of Christ's death, under which he slept to the third day. And it is said, that God closed up the flesh in stead thereof, or in the place thereof; not that God left a scar or hollow place, or that God created flesh to fill up the place of the Rib; but only closed up the flesh in the place where he took out the Rib, so that no scar or print did there appear, but man appeared most perfect, and without maim or sign of any wound. In the second place, for the manner of the Woman's creation, it is said, that God made this Rib a Woman or builded it up to be a Woman, as the words run in the Hebrew; which word implies, that as children are derived of their parents to build up their family; so the Woman was derived from Adam to build up his great family, mankind, of his own nature and substance; and that his posterity might spring wholly from him, both in respect of himself, and of his wife their common Mother, which was taken out of him. I omit needless questions, and ridiculous collections which some have here made: as, that the Woman being made of a bone is hard hearted, and such like. The profitable points which I observe from hence, are these following: First, we are here taught by man's falling into a deep sleep, Doctr. 1. senseless like death, that the Woman might be taken and form out of him, That God in the creation foreshowed, that the spouse of the second Adam Christ, even the true Church should be purchased Out of Christ dying the Church is raised. by the death of Christ, and the blood drawn out of his side; and Christ, by his sleep in death, should make way to raise and build up his Church. That the first Adam and his Wife in her creation were the types and figures of Christ and his spouse the Church, I need not stand to prove; the Apostle hath done it sufficiently, Ephes. 5. 25, 26, 32. This serves for much heavenly instruction; as first, to put us in mind of the unity which is between Christ and his Church; Use 1. and to make us, as we desire, to be a true and chaste spouse of Christ; also to labour to be spiritually united to him, & never rest till we feel and perceive that we are borne of God's immortal seed, even of his Spirit. Secondly, to make us ascribe our being wholly to Christ, as we are the true, holy, and regenerate Church and people of Use 2. God, and of the heavenly family. Thirdly, to make us love Christ, and to meditate on his death with all holy reverence 3. and tender affection, as the thing by which we are purchased; yea to make us ready to conform ourselves to Christ in his death, by suffering for the good of his Church. Fourthly, to make us see, that the creation was as it were a shadow of God's 4. restauration of the World by Christ, and that the restauration is the substance by which the creation is perfected. Secondly, God made the Woman of a Rib, which was a part of the man's body; which teacheth us, that Woman must by the Doctr. 2. course of nature yield to man the pre-eminence, as being made out of him; this the Apostle also teacheth 1 Cor. 11. 7, 8. And this admonisheth Women to give due respect to their husbands, Use. as is meet, in the Lord, and not to usurp rule and authority over men. Thirdly, God made Woman of Man's substance; which teacheth, that Woman is near and aught to be dear to Man, as Doctr. 3. a part of himself; which the Apostle confirms, Ephes. 5. And here all harsh and tyrannical husbands are justly noted; and their doings reproved. Fourthly, the making of the Woman of a bone, a solid part, Doctr. 4. teacheth us, that she is made to be a solid help and stay to man, and aught so to be in his family. And hereby husbands are directed to esteem their wives, as the stay of their family. And wives to strive to be helps. Fifthly, in that God made the Woman not out of man's head Doctr. 5. Wives are continual companions of our lives. nor feet; but out of his side, hereby he hath taught us, that women must not be too high and proud as the head, nor too low vassals as the feet, but consorts and companions of their husbands in the whole course of their life, partakers of the same grace, and of the same honours and dignities; yokefellowes in the same labours and cares in this World, and coheires of the same glory in the World to come. The wiseman confirms this fully by the description of a virtuous Woman, which is reform after the true image, in which she was created, Prov. 31. For he describes her to be one who consorts with her husband in labour and provident care, and draws equally with him in the same yoke, and partakes of the same honour, and respect both in public and private. The holy Prophets also and Apostles show, that the Woman is made to be Man's inseparable companion, Mal. 2. 14. even the desire of his eye, and the joy of his glory, on whom especially he sets his mind, Ezech. 24 16. and that man's delight must be to have her continually at his side, and her delight must be to present herself to his eyes as a lookingglass, in which he may behold his own glory, even the image of God, in which he was form first, and she after him, 1 Cor. 7. 10, 11. where the Apostle forbids the Wife to depart from her Husband, and the Husband to put away his Wife, and their defrauding one another of mutual comfort by separating and living apart. For as man is the image and glory of God; so the Woman is the glory of the Man, 1 Cor. 11. 7. in whom man may behold, as in a glass, the image of God in which he was created. And therefore the holy Apostles who were married, as Peter, and the brethren of the Lord, in their travelling to preach the Gospel, did lead about their wives, as Saint Paul testifieth, 1 Cor. 9 5. Also Saint Peter speaks plainly to this purpose, 1 Pet. 3. 7. where he enjoins husbands to dwell with their Wives according to knowledge, giving honour to the Wife as to the weaker vessel, and as being coheires of the grace of life; that is, as a man is endued with more knowledge, so it is his duty to dwell and converse with his Wife wisely as a man of knowledge: and as we tender those necessary vessels which are useful for us, and the more weak and brittle they are, the more we take care for them, and have a continual eye over them; so men ought to be more careful over their Wives, because they are the weaker sex; and to give them more respect, honour and shield, and more to esteem of them by having a constant eye towards them, and keeping them in their sight and presence, as much as may be; and so much more, because they are coheires of the grace of life, and must draw jointly together as under the same yoke in the way to heavenly happiness. This Doctrine of truth, written in our hearts in the creation, should be a guide and direction unto us all in the whole course Use. 1. of our lives: It directs Men how to esteem their Wives, and to bear themselves towards them; and Women how to behave themselves before their Husbands, that the one ought not cast the other behind as an unfit and unworthy mate and companion: the Man must not run too far before, and leave his Wife behind, either in worldly estate, or in grace and in the way to heaven; nor the Wife draw back and lag behind, either through careleseness, or mean conceit of her own frame, nature and sex; but both must draw cheek by cheek, and side by side, and by joint strength and endeavour draw on, & pull, and put forward one another, as a couple that are by the yoke which God imposed on them in the creation fast tied together. This is the will and law of God, and they that walk by this true rule, Gal. 6. 16. peace, prosperity and blessing shall be on them all their days, and the end of their labour shall be an eternal Sabbath in heaven. Secondly, it serves to reprove the great corruption which is daily seen among Men and Women in this miserable World, Use 2. by means of which the World appears to be very much out of frame. Some men, like Turks and Italians, make no account of their wives, but as of slaves to serve their lust, and as footestooles to tread upon, and trample at their pleasure. Some, like savage Indians, make them drudges to toil and labour for them as Oxen and Horses, and to serve them as servants and slaves. Some account them weak creatures, not capable of any great knowledge or wisdom, and thereupon neglect the care and pains of instructing them, and teaching them, and imparting their knowledge to them, & drawing and pulling them on in the same way, and causing them to go on with themselves in an equal pace. And so again, some women esteem their husbands as men that are bound to serve, please, humour and flatter them in all things which they desire; and that the main care of the man should be to deck, adorn, and set forth his wife as his Idol in all costly apparel, and toyish painting, and vanities, as if she were made to feed his eyes with her ornaments, and vanishing beauty. And on the other side, some out of a base mind and slothfulness think it belongs not to them to be fellow builders of the family, equal to their husband in honest care, labour and industry for the common good of the family, or in grace and spiritual gifts; in all which they must be partakers in their measure and proportion. Let such transgressors of the law of nature be assured, that as they come short of common humanity, so much more of the grace and glory of God. The third thing in the history of woman's creation, is the consequents of it. 3. Consequents. 1. 2. The first, that God brought her to the man, vers. 22. The Second, that Adam accepted her, as an help meet for him, that is, as his second self, a most pleasing and delightsome companion of his life, and most helpful to build up mankind, ver. 23. upon which Moses by inspiration of God's spirit, infers by way of necessary conclusion an excellent doctrine, which hath both a moral and prophetical meaning. First a natural moral sense, to wit, First, that a man's wife is nearer to him, and aught to be esteemed dearer than his natural parents, and to her he must cleave, though it be with leaving them. Secondly that in creating the woman, and joining her to man in marriage, God did prefigure and fore-shew the infinite love of Christ to his Church, and the love of the Church to Christ, and the spiritual and mystical union which is between them; as is noted Eph. 5. 32. The third consequent is, the nakedness of the man and woman, 3. which was without shame or any inconvenience in their first creation before their fall, ver. 25. First, it is said that God brought her to the man, that is, so soon as God had made and form her of man's rib, he presented 1. Of God's bringing Eve to Adam. her to him to be his wife, and so an help meet for him; we must not think that this bringing of her to him was only a setting of her before his eyes, and showing her to his sight; but that God withal declared to the man how, and whereof he had made her, even of a rib taken out of him, and did offer her to him for a wife and equal consort; so much the phrase of bringing her to him doth import. From whence we learn, That the marriage of man and wife is the ordinance of God in the state of innocency, and God is the first Author of it, and the Doctr. 1. Marriage the ordinance of God. first matchmaker between man and woman in the first creation. Our Saviour also testifieth this in the gospel, Mat. 19 6. saying that by virtue of God's first ordaining of marriage, man and woman married together are no more twain, but one flesh. And whatsoever God hath thus joined together, no man ought to put asunder. And there is good reason why God should be the first author of marriage; Because it is the only lawful means of Reas. 1. bringing forth people to God, and of propagation of mankind; and it is such a ground and foundation of the Church, that without it God cannot have an holy seed, as the Prophet intimates Mal. 2. 15. which point serves. First, to show that marriage is honourable in itself, in the nature of it, among all men and women of all sorts, orders and degrees, Use 1. as the Apostle teacheth, Heb. 13. 4. And the Popes and Church of Rome, in counting marriage a kind of fleshly uncleanness, and defilement, discover themselves to be opposers of God's ordinance, and violaters of the law of nature. Secondly, to show that the best celebration of marriage is, when it is solemnly celebrated, and man and woman joined together Use 2. by God's public Ministers, who stand in the place of God, as Ambassadors, and are his mouth to bless his people: For then God is after a secondary manner the author and matchmaker; And his ordinance being thus observed, and the marriage blessed by his ministers, there may be more hope of blessing upon it, and upon the parties joined together. Thirdly this, In going about marriage men and women ought Use 3. chiefly & first of all to consult with God, to look up to him, & to seek his direction and assistance by humble, fervent and faithful prayers and supplication. It is only he who knoweth fittest matches and consorts for every one, and can give to man an help meet for him. Fourthly it discovers to us the abomination, and unnatural Use 4. filthiness of whoredom and fornication, wherein men and women do join and mingle themselves together without God, the Devil and fleshly lust leading them. No marvel that Adulterers, whoremongers, and fornicators, are so often in the Scriptures excluded out of the kingdom of God. Secondly, we hence learn. That pure marriage, which is Doctr. 2. Marriage is of one Man with one Woman. Mal. 2. 15. God's ordinance, is of one man with one woman, For God had an excellency and overplus of spirit in the creation; and yet he made but one Woman for Adam who was but one man; & why? but that he might seek a godly seed, as the Prophet saith, Mal. 2. 15. Our Saviour also teacheth in the Gospel that a man ought to have but one wife while he and she liveth; and God from the beginning, even from the creation, showed that he did not allow Polygamy. And in old time God tolerated it in some of the Patriarches and Prophets, not as a thing naturally good and allowable; but as a type and figure of Christ and his several Churches, which, as several spouses, he gathers to himself out of jews and Gentiles, Cant. 6. 8. This, being so, teacheth every man to be careful, circumspect Use. and inquisitive in choosing to himself a Wife who is to be his perpetual consort and companion of his life. It is good council of a wiseman, which he gives to all; that There ought much deliberation to be used in doing a thing which is to be done once for all, and if it be done amiss, can never be amended; And such is a man's taking of a woman to be his Wife, she is once taken for all, and during her life, he may not seek a better, nor can be eased of his burden if she proveth froward, perverse and contentious: he who finds a good wife, gets a meet help and continual comfort to himself; but he who takes a brawling wife, pulls upon himself a perpetual cross and clog. The second consequent, is Adam's free and willing acceptation 2. of the woman to be his wife, and so an help meet for him, in these words, And Adam said, This is now bone of my bone, and flesh of my flesh; she shall be called Woman, because she was taken out of man, Verse 23. wherein we may note three things worthy to be considered. First, that God having made a wife fit for Adam, doth not by 〈◊〉. coactive or commanding power and authority put her upon him; but having showed her to him, what one, and whence she was, suffers him to accept and choose her freely of his own accord, and makes not up the marriage till Adam doth cheerfully, upon certain knowledge of her nature and disposition, accept her for his wife and second self. Whence we learn, That Marriage, according to God's ordinance, is a free voluntary Doctrine. Marriage must be free and voluntary. contract made between a Man and his Wife, made with the well liking and mutual consent of both parties. Though Fathers are said to take Wives to their Sons, and to give their Daughters to be wives, Exod. 34. 16. And some Sons are said to desire their Fathers to give them such, or such wives, as Gen. 34. 4. and jud. 14. 2. Yet they ought not to impose wives on their Sons without good liking and free consent, nor give their Daughters in marriage against their wills, as appears in the example of Rebecca, whose consent was first asked before she was promised to Isaac, Gen. 24. 58. And there is good reason of this: Because, where minds, hearts, & affections are not united in two parties, Reas. they cannot delight to draw cheerfully under the same yoke, nor be an help or stay one to another. Now a wife is ordained of God to be an help to her husband, and the desire of his eyes, and to draw with him in the same yoke; and he is to be a shelter to cover, and a stay to uphold her all his life. Therefore reason requires that marriage should be a free and voluntary contract made with the well liking and mutual consent of both parties. This Doctrine serves to reprove divers sorts of people, and Use. A reproof to many. to condemn divers marriages. First, marriages of Persons under age, before the parties have knowledge and discretion either to make a fit choice, or to order their affections. Secondly, marriages of wards, who have wives imposed on them under great penalties. Thirdly, forced marriages, unto which children are compelled by violent and tyrannical Parents, or cruel unjust guardians, against their mind and liking; on such marriages there can be no blessing hoped for nor expected, but much mischief and many inconveniencies, adulteries, and whoredoms, and many discontentments of life, as experience teacheth. The second thing here to be noted is Adam's speech; This 2. is now bone of my bone, and flesh of my flesh; etc. by which it is manifest, that God, in presenting the Woman to him, did declare whereof he had made her, and of what nature and kind she was. Some ancient and modern Writers do gather from hence, that Adam was divinely inspired with the Spirit of Prophecy, and had understanding of hidden mysteries, which he had never seen, heard, nor learned from any; because so soon as God brought the Woman, he could presently tell whence she was, and whereof she was made, without any information. But this is a vain and false surmise; for no Prophet could at any time know and declare secret things beyond sense and reason, without revelation either in a dream, or vision, or word speaken to him by God. To know men's secret thoughts or doings without revelation or word from God, is proper to God, and to Christ, and to the Spirit, which searcheth all things; undoubtedly therefore, when God brought the Woman to Adam and presented and offered her to him, he did withal declare how and whereof he had made her, of the same nature, and framed her in the same image, as I have before touched: For, in marriage-making, there are such declarations going before to draw affection and free consent, and external informations by outward means; and this was a true platform of marriage. Hence we learn, That men and women must not be lead Doctrine. What guides must lead to marriage. unto marriage by secret inspirations, and divine revelations: But by knowledge gotten by experience, inquiry and information. Lust and fleshly desire are blind guides to marriage; as we see in the Sons of God, the seed of Seth, who by beauty were drawn to take to wives the Daughters of men, who were of Cain's carnal and profane posterity, Gen. 6. 1. and in Esau, Gen. 27. A wife was chosen for Isaac upon knowledge and experience of her virtue, modesty, and hospitality, and therefore God blessed the match. And Boaz took Ruth to wife, not for riches or kindred, but because she was known a virtuous Woman, Ruth 3. 11. As this Doctrine serves for direction and exhortation to Use. men and women, to ground their conjugal affections aright upon knowledge, experience, and good information; which is a course most commendable and agreeing to God's ordinance: So also for reproof and conviction of Anabaptists, Enthusiasts, and Antinomians; such as john of Leiden, and they of his sect; the Anabaptists of the family of love, who challenged women to be their wives upon pretence of inspiration and divine revelation; and, when they had satisfied their lust on them, and were ●●●aged with lust of others, did upon the same pretence either murder, or cast them off, and take others; Gods wrath for this horrible sin and disorder pursuing them, and giving them up to monstrous and unnatural lusts, and at length to miserable destruction. There are some who too much resemble these miscreants, and hereby also are reproved; I mean them who, like lustful Shechem, upon the first sight are set on fire of lust, and are so strongly carried by it with violence, that they must have one another, or else they will die or be distracted. Such matches and marriages for the most part prove unhappy and uncomfortable; if any do not, it is a great mercy of God, and a favour which ought to be acknowledged with all thankfulness. The third thing here to be noted is the manifest sense of Adam's words, which is, that the Woman was not only bone 3. of his bones, but also flesh of his flesh; that is, she had both of his flesh and of his bones in her concurring to her substance. Whence we may probably gather, That the Rib of which the Woman was made, was not one bone, that is, an half Rib taken out of one side; but bones, that is, Doctr. 1. a pair of Ribs, or whole Rib taken out of both sides. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, my bones, intimates so much; and that this Rib was not a bare naked bone, but had some flesh cleaving to it, because he calls her flesh of his flesh, as being made of his flesh as well as of his bones. This is a matter of no great moment; but, being a truth necessarily implied in the words of the text, it may serve for special use. First, to put us in mind, that Adam, the first man, was the Use 1. common stock and root of all mankind; and not only all Adam's posterity were wholly contained in Adam alone; but also the first woman, the Mother of us all, had her first vital life in Adam, and was a part of his living flesh and bones. And, as in the first Adam all mankind had their natural being: so in Christ all the elect and faithful have their spiritual being and whole life, and even the Church, Christ's spouse, the Mother of all true believers, hath her being wholly from Christ; and therefore to Christ we must ascribe our whole spiritual being and new birth. The Father, by his Spirit shed on us through Christ, begets us to himself of his immortal seed, his Spirit, to the lively hope, to the inheritance incorruptible and undefiled, that fadeth not away, reserved for us in heaven. Secondly, it serves to work constant love between man Use 2. and his wife, and to stir up man to love his wife as his own flesh; and every woman to love her husband as every part of the body loves the body whereof it is a part; and also to provoke men to love one another, as being a most natural affection of one member to another in the same body. As for them who are envious, and men-haters, and cruel persecuters; they are here discovered to be children of the great man-murtherer the Devil, and with him they shall have their portion. Secondly, in that Adam gives this as a reason of his free Doctr. 2. Similitude of manners the best ground of love. accepting of his wife, because she is of the same nature and substance, bone of his bones, and fit to be named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Woman, or as one would say a she-man: Hence we learn, that the best ground of marriage and band of love is similitude of natures and dispositions, and unity of heart and spirit, by which they are both alike affected. This is that which the Apostle teacheth, were he saith, Be not unequally yoked; for what concord can there be between light and darkness, righteousness and unrighteousness? that is, contrary natures and dispositions? 2 Cor. 6. 14. This rule Abraham's faithful servant followed in choosing a wife for Isaae: as he knew Isaac to be charitable and kind to strangers and given to hospitality, so he made his prayer to God to direct him to find a wife for him of the same disposition; and when he found Rebecca to be such a one by the entertainment which she gave to him being a stranger, he would not rest till he had gotten the consent of her, and her parents, and friends; Gen. 24. The neglect of this rule God forbids in his law, and threatens with a curse, Deut. 7. 3. It was that which made wise Solomon, prove a doting fool in his old age, because wives of a contrary religion turned away his heart, and made him build high places for Idols, 1 Kings 11. Ahabs matching with jezabel an Idolatrous worshipper of Baal, made him an Idolater and a slave, who sold himself to all wickedness when his wife jezabel stirred him up, 1 King. 21. 25. And jehoram the Son of jehosaphat King of judah by taking to wife the daughter of Ahab of a contrary religion, brought miserable destruction upon himself and his whole family, 2 Cron. 21. 6. This Doctrine serves for admonition to all Men, to be wary and circumspect in the choice of their wives; and if they be Use 1. A rule for choosing. virtuously and piously affected, and have a desire to live in the fear of God, and to build up a godly family, to have a special eye and respect of true religion, as well as of a good natural disposition, and good education and behaviour. A godly Man must seek a godly Wife, a kind and liberal Man a free hearted Wife; and a courageous Man a Woman of courage, that they may both draw one way. It is true, that sometimes in case of notable infirmities bearing sway in Men, Women of contrary disposition may be useful and fit Wives to correct, amend, or moderate their corruptions; a Woman of a meek and patient disposition may assuage the heat of her Husband being hasty and choleric, and so be an help meet for him. A wise Abigail may prove a necessary & helpful wife to a foolish Nabal, and by her wisdom may overcome his folly, and by her liberal hand may make amends and prevent the mischief of his churlishness But it is no wisdom either in Man or Woman to run such a desperate hazard, in confidence of their own wisdom, virtue or abilities. For we find by experience, and it is a thing commonly seen, that Men and Women, by reason of humane frailty and natural corruption which remain in the best, are more subject of the froward to learn perverseness, then by the wife, meek and liberal consorts to be drawn from their folly, fury and churlishness: and therefore though in case when an hard lot befalls Men or Women, they must make the best they can of that which is too bad, in hope that God will bless their virtuous and godly endeavours; yet the best rule which godly Christians can observe in the choice of wife's i●, to choose such as are like affected and virtuously disposed as they themselves are, to regard chiefly the unity of Spirit, and the similitude of nature and disposition; which is a thing here taught by God in the creation and first marriage between Adam and Evah, the first Father and Mother of all mankind. Secondly, we may gather from this doctrine, that there can Use 2. be no hope or expectation of good from unequal marriages. And when men for carnal, worldly and politic respects, yoke themselves with wives of a contrary disposition and religion, daughters of a strange God, and vassals of Antichrist, there seldom or never follows a blessing. For just it is with God, that when men and women wall▪ contrary to God, and reject his right rule in their marriages, and in laying the foundation of their families; God should walk contrary to them in their whole course of life, and should cross them in their endeavours, and bring their families to confusion. The third and last consequent of the woman's creation, 3. Consequent. is, that they were both naked, ●he man and his wife, and they were not ashamed, ver. 25. In which words, we are not in any case to understand by nakedness, either want of necessary apparel, (for in the state of innocency there was no need thereof, and therefore no want of any) nor any want of natural abilities or virtues, need full for beauty, Of the nakadnesse of Adam and Eve. comeliness, and ornament, or for natural perfection; All such nakedness, and want came in by sin, and after their fall: But here they are said to be naked, because they neither had nor needed any clothes, or covering of their bodies, which were in all parts most comely and beautiful: Their skin was not rough, overgrown with hair like beasts, nor with feathers like birds, nor with hard scales like fishes; but their skin, fair, white, and ruddy, was comely in itself, and beautiful to their own eyes, more than all ornaments of silk, fine linen, and all jewels of gold and silver, set with the most glorious and precious stones, of most resplendent colour and brightness. And their bodies were of that excellent temper and constitution, that they neither felt nor feared any distemper of heat or cold. The air and all the elements were tempered according to the temper of their bodies; and all things were pleasing, wholesome, and delightsome unto them; and to all living creatures they appeared lovely, and full of beauty, and majesty. It was the creatures delight to see them, and to look on them; and it was their joy to see the creatures admiring them, and rejoicing in their sight and presence. And therefore there was no cause or occasion of any shame, or of any fear to show their simple naked bodies, and to have every part and member openly seen; no uncomeliness which needed a covering, but all parts and members were beautiful in themselves, and composed together in a comely order and frame. This is the true sense and meaning of the words; Wherein we have this plain doctrine, That the work of God in the creation of our first parents was perfect without error; the image of God appeared in their Doctr. 3. The creation perfect. bodies, and bodily for me and shape; they were full of all natural grace, beauty, and comeliness, in all parts and members from the crown of their heads to the sole of their feet; the glory and wisdom of God's workmanship shined in them most clearly to their own eyes, and the eyes of all creatures. The truth of this appears most manifestly in the words; for, certainly, if there had been any least blemish or unseemly member in their naked bodies, they would have been ashamed to go and appear openly bare and naked without covering; therefore I need not stand to prove it with many arguments: this one is sufficient, That all the form, beauty and comeliness of the most goodly Men and fairest Women that ever were, or are in the World, gathered together, and composed in the body of one Man or Woman; the goodly personage of joseph or Adonijah, the beauty of Absalon and Abishag, and the glory and comeliness of Solomon, and all other forms and beauties named in histories, are but the ruins, relics, di 〈…〉 shadows and defaced scraps of that beauty and comeliness which was in the naked bodies of our first parents, and in every part of them in the creation. And therefore our reason and senses may judge what comeliness was in them. This point considered is of great force to provoke and stir Use 1. Acknowledge God's bounty. up men to acknowledge with all thankfulness God's bounty to mankind in the first creation; and how exceedingly they are bound to love, and honour, and serve God for the natural gifts & abilities with which God at the first did fully furnish man; not only for necessity and wellbeing, but also for glory, beauty, ornament and comeliness in the eyes of all creatures. And although our first parents forfeited these blessings by their disobedience, and have defaced by sin this excellent beauty: yet we see God's goodness abounding to us in this, that he imprints in many of us some stamps and footsteps of the image, in which we were created, that we may by the ruins which remain, judge of the building of man's body, and of the beautiful frame wherein God at the first created us. Secondly, we may hence gather comfortable assurance, Use 2. In Christ the glory of out bodies shall be restored. that as God did create man in admirable beauty at the first in the creation, and made him comely in the eyes of all creatures, in all parts of his body, so that it was no shame but a glory to walk naked without clothes or covering: So, much more, in the work of redemption and restauration by Christ, God both can and will repair our vile bodies, and restore unto them their first beauty and glory with great advantage, and make them like the glorious body of Christ, and reform them after his heavenly image of holiness, which so far exceeds the first image, as heavenly excels earthly, spiritual and supernatural excels natural, and incorruptible and immutable surpasseth that which is fading and vanishing. For, the work of redemption and restauration is a work of greater goodness to men, than the work of creation; and as it excels, so the effect of it must be more excellent. In this work God stretcheth forth his omnipotent hand, and all his goodness further than in the creation; there he created all things by his eternal Word the Son, and by his Spirit working with him; but here he gave his Son to be incarnate, and the eternal Word to be made flesh, and to suffer and die, and be made the price and ransom of our redemption; and, for the perfecting of this work, he doth in, and by, and through his Son give and communicate his holy and eternal Spirit to dwell in their earthly tabernacles, to unite them to Christ in one body, to bring them to communion of all his benefits, and to renew them after his glorious image of true holiness. Here therefore is ground of hope, and matter of rejoicing to all the elect and faithful, and great encouragement against all fear and shame of wounds, stripes, and all deformities which cruel persecutors, and mangling tyrants can inflict on their bodies. For the future beauty and glory which is purchased for them by Christ and prepared for them at last, shall cover, wash away, and utterly abolish all, when he shall appear in glory. Thirdly, we are hereby admonished, that the distempers, deformities, and all defects and infirmities, which appear in Use 3. our bodies, whereof we may be ashamed, are not of God the Creator, but proceed wholly from our sin and fall in Adam, and from our own surfeiting and intemperance. For God made mankind most perfect in Soul and Body, even with full perfection of beauty in the first creation, as this Doctrine teacheth. And therefore so often as we are ashamed of our deformities and our nakedness; let us with grief remember our fall, and be much more ashamed of our sins, and lay the blame on ourselves and not on the Lord God our Creator. CHAP. XIV. Of the estate and condition of our first parents: In five things. 1. The blessing of fruitfulness; A special blessing: Uses. Marriage free for all men. Colonies. 2. Dominion over all living creatures. Four Requisites thereto. Degrees of it: Absolute, and Dependent: Unlimited, and Limited. Restored in Christ. 3. Food for man. Not the living creatures: in innocency. 4. Man's habitation. Eden: What. Of the rivers. Twelve opinions about Paradise. Of the two trees in Paradise: Why the tree of life. How of the knowledge of good and evil. 5. Of God's image. ANd God blessed them, and said unto them, Be fruitful and multiply, Gen. 1. 28. and replenish the earth, and subdue it, and have dominion over the fish of the sea, and over the fowls of the air, and over every living thing that moveth upon the earth. Vers. 29. And God said Behold, I have given you every herb bearing seed which is upon all the face of the earth; and every tree in which is the fruit of a tree yielding seed, to you it shall be for meat. Vers. 30. And to every beast and foul and creeping thing wherein there is life, I have given green herb for meat; and it was so. After the History of the particular creation of the Woman with the immediate Antecedents and Consequents thereof; The The condition of our first Parents; next thing in order is the historical description of the state and condition of our first parents in the creation, in their integrity and innocency before their fall and corruption, while God's image imprinted on them remained perfect, both in their Souls and Bodies; so that they had no least blemish or infirmity in their naked bodies, whereof they might be ashamed. In five particulars. In this their first state of innocency there are divers things mentioned by Moses, and historically laid down in this History of the Creation, which are to be unfolded in order. The first is the blessing of fruitfulness, wherewith God 1. blessed them so soon, as he had created them male and female: This is laid down in these words, And God blessed them and said unto them, Be fruitful and multiply, and replenish the Earth, Verse 28. The second is the power and dominion which God gave them 2. over the earth, and over all living creatures in the water, air, and earth: this is in the last words of the Verse; and subdue it, and have dominion over the fishes, fowls, and beasts. The third thing is the bountiful gift of all herbs bearing seed, and of all fruits growing upon Trees; which God gave to 3. mankind for bodily food, Verse 29. And his free gift of green herb or grass for meat to the birds, beasts, and creeping things, Verse 30. The fourth thing is the place of their habitation, the garden 4. which God planted in Eden; this is described, Chap. 2. 7. and so along to the 16. Verse. The fifth thing, which is the chiefest of all, and which is first of all mentioned in the creation of Man and Woman, is the image 5. of God in which they were both created: This requires a more large discourse for the understanding of it; and for that cause I have deferred the handling of it to the last place next before the conclusion of the whole creation, even his viewing and approbation of every thing which he had made for very good, laid down, Verse 31. The first is the blessing of fruitfulness for the multiplication Of the blessing of fruitfulness. and increase of mankind, even to the filling and replenishing of the Earth, and the subduing of it. In describing this blessing Moses doth her first lay down the blessing in a general word, saying, God blessed them. Secondly, he showeth more particularly wherein this blessing doth consist, to wit, in bodily fruitfulness for the increase of mankind, in these words, Be fruitful and multiply. Thirdly, the abundance of the blessing and large extent of fruitfulness, even to the replenishing of the Earth, and subduing of it. First, whereas God is said to bless them, the meaning is, that God gave them the gift of fruitfulness, so soon as he had made them in his own image male and female: For the Hebrew word which is here used, signifieth first and primarily to bow the knee, or to kneel down, as appears, Gen. 24. 11. 2. Chron. 6. 13. Psalm 95. 6. Dan. 6. 10. And because bowing What the word signifieth, of the knee is a kind of submitting and applying of the body in kindness to some person, to do him some kind and pleasing service, hereupon this word is translated and used in the Scriptures to signify, First Gods applying of himself to men, and 1. as it were bowing down from the high throne of his Majesty to show himself kind unto them, by giving them many both earthly and spiritual blessings in this life; yea, and himself with all his goodness to be their portion, and to make them fully blessed in glory. Secondly, it is used to signify man's applying 2. of himself to God, by bending his knees and his speech to praise God, and to laud and extol his name, and to render pleasing thanks to his Majesty, and also one man's applying of his speech to another; and with bowed knees to salute him, as Gen. 24. 60. and 2 King. 4. 29. Also the action of Parents, public Ministers, and superior Persons whom God hath set over others bowing down towards them, and applying themselves to them to wish all blessings unto them, and to pronounce them blessed of God, as Melchisedeck blessed Abraham, Gen. 14. and Isaac blessed jacob, Gen. 27. and jacob blessed his Sons, Gen. 49. and Moses blessed Israel, Deut. 33. In this place God is said to bless them: that is, to apply himself to them, and as it were bowing down kindly to give them a blessing. But because there are many blessings which God bestows on men; Some are natural, earthly and bodily blessings; Some heavenly and spiritual; And God Bodily blessings of two so●●s. 1. blesseth men with bodily blessings two ways, and in a twofold respect; either by giving them gifts and abilities, as natural wisdom and knowledge in their minds; and strength and ability of body to do some natural and moral work; or else by assisting them in the exercise of those gifts and abilities, and 2. giving good issue and success unto them; as for example, making their wisdom and knowledge effectual, and giving good success to the actions of them; and making the strength of their bodies, and their appetite, and actions of generation successful to the bringing forth and increase of children. Now here we are not to understand any heavenly or spiritual grace or gifts, but only a natural, bodily, even ability and strength of body and of nature for procreation of children and posterity without any defect or infirmity, or any failing of their endeavours, or frustrating of the action of generation: thus much is here meant in these words. And this appears plainly in the next words, which show in particular what this blessing is even the blessing of fruitfulness in procreation of children: And God said u●●o them, Be fruitful and multiply; which in effect, and in true sense and meaning is all one as if Moses had said. And God almighty by the eternal Word, his Son did give unto them the blessing of fruitfulness, even mutual affection for procreation, and strength and ability of body to procreate and bring forth the fruit of the body, that is, children in that image of God, in which they themselves were made, and that according to their own will and desire without failing, defect, or infirmity. Here than we see this blessing was a perfect natural blessing, even the perfect gift of procreation, for the multiplication and increase of mankind. And thirdly, that it was a blessing of great measure and abundance, even fruitfulness and ability to multiply mankind to the replenishing of the earth, and subduing of it, the next words show: And replenish the Earth, and subdue it. The first words, replenish the Earth, do plainly show, that God gave them the blessing of fruitfulness, and ability to multiply mankind until the earth were filled with inhabitants of the children of men. And the other word, subdue it, signifies not taking of The earth, how subdued by Adam. 1. the Earth into possession by violence and strong hand; as the word is used, Num. 32. 22. jos. 18. 1. 2 Sam. 8. 11. where countries are said to be subdued by force of arms. Neither doth it signify subduing of the Earth by forcing it to bring forth corn, herbs, and fruit trees by hard labour, manuring, 2. and tillage: For, in the creation, the Earth was made fruitful of itself, and brought forth abundance of all herbs, plants, and trees, freely, without culture or labour of man forcing it; and there was no creature to resist mankind, and to keep them out of possession; but the whole Earth was free for all men, and sufficient to satisfy them with all things needful. But here it signifies men's inhabiting, occupying, and possessing of the 3. Earth, and that in such numbers and multitudes, as were then able to eat up the fruit of it, if man had stood in innocency; and now are able since man's fall, to till it, and bring it into subjection being cursed and made barren; so that no region or country may lie desolate and barren without tillage and habitation of men. This is the true sense and meaning of the words. From whence we learn 4. points of Doctrine: The first, Doctr. 〈◊〉. Procreation of children a special blessing. That procreation of children in lawful marriage, is a special blessing and gift of God, given in the creation for the multiplication and increase of mankind. My text here declares it to be a blessing, and other Scriptures confirm the same. Psalm 137. the Prophet David proclaims children to be an heritage which cometh of the Lord, and the fruit of the womb to be his reward, and the Man to be happy who hath his quiver full of such arrows, which are like arrows in the hand of the mighty Man. And Psalm 128. 3. he saith, that this is a blessing and happiness of the Man which feareth God, and walketh in his ways, that his Wife is as a fruitful vine by the sides of his house, and his children like olive plants round about his table. And as Abraham the Father of the faithful counted it a great defect, and want of a special and principal outward blessing, that he did go childless, and God had given him no seed, Gen. 15. so all Gods faithful servants did pray to God for issue to themselves; and did wish it as a great blessing to others whom they loved; as we see in the example of Isaac, Gen. 25. 21. who prayed to God for his Wife that she might be fruitful: Of Moses, Deut. 1. 11. who prayed that Israel might be multiplied a thousand times more: Of the Elders and People of Bethlehem, who prayed that God would give issue to Boaz of Ruth, and increase his family like the family of Pharez; Ruth 4. 11. Of Hanah the Mother of Samuel 1 Sam. 1. Of Zacharie and Elizabeth Luk 1. And all the godly Matrons, the Wives of the patriarchs, counted it their reproach among Women to be barren, and a great blessing to have children as we see in Jacob's wives, Gen. 36. 23. and by Hannah's tears, 1 Sam. 1. This serves first to teach and admonish all Men and Women Use 1. to seek it as a blessing from God, and so to esteem it, and to render unto God thanks accordingly, as Hannah and Zacharie, and the blessed virgins, as in their holy songs most evidently appeareth. If Men and Women could have grace thus to do, it would be a special means to make them respect their children, as great blessings, and pledges of God's favour; and to make them strive to devote and consecrate their children to God and his worship, and to train them up to be fit instruments of God's glory, and pledges of their thankfulness to God. Secondly, it serves to discover the gross error and heresy Use 2. of the Manichaeans; who held that marriage and procreation of children was a work of the Devil, as also of some Popes of Rome, who held marriage which is honourable among all, and the Sylli 〈…〉 s. bed undefiled, as the Apostle affirmeth, Heb. 13. 4. to be a work of the flesh, which makes men unpleasing to God. The Lord despiseth not his own ordinance; and marriage is ordained by him for increase of mankind, as this Doctrine teacheth; and therefore the opinion of these Heretics and Popes is erroneous and abominable. Secondly we hence learn, that as the blessing of fruitfulness Doctr. 2. Marriage free for all men. was given to all mankind in the creation: so marriage, which God appointed for the increase of men on earth, is by the law of God, which is written in man's heart, and engraven in man's nature, free for all Men and Women, to whom God hath given ability and strength of body for procreation and fruitfulness, for increase of mankind. As the text here openly expresseth so much, so in all the Scriptures we have examples of holy men of all sorts, even of Priests and Prophets, not only allowed, but also commanded by God to take Wives and beget children, as Isaiah cap. 8. 3. Ezechiel chap. 24. Hosea chap. 1. And the Apostle commends it as honourable in all, Hebr. 13. 4. And the Apostles who were most devoted to Christ, and to his work, did lead about Wives with them, 1 Cor. 9 5. And although in times of great trouble and persecution raised up against Christianity, Wives are a great burden, and breed much care and grief to preachers of the Gospel, especially who must be ready to run and flee whithersoever God calls them; and therefore in such cases the Apostle, by reason of the urgent and pressing necessity, holdeth it better for continent and chaste Men and Women to remain unmarried, 1 Cor. 7. 26. And our Saviour doth approve, and well like it, in case when a man's heart and affection is so extraordinarily taken up with the love of the Kingdom of heaven, that he is like an Eunuch without any desire of affection of marriage, Matth. 19 12. Yet, we have no word or precept in all the Scripture to restrain any Persons of any order or calling from liberty of marriage. Saint Paul affirms that he and Barnabas had power and liberty in this kind, though they used it not, 1 Cor. 9 5. The consideration whereof serves: First, to teach Men and V●● 1. Women of all sorts to maintain and retain that liberty which God had given them from their first creation, and to admonish them to beware, that neither Satan by his suggestions, nor any of his wicked instruments by their cunningly devised fables, nor any misconceipt of their own hearts, do lay a needless snare upon their consciences, and possess them with a false opinion, concerning that liberty which God hath written in man's heart in the state of innocency, which cannot be taken away without violence offered to nature. They who are thus instructed and fully persuaded, if they do marry, they may have comfort in this assurance, that they are not out of God's highway, neither in this have swerved from his perfect law, and rule of liberty. If they find many crosses in the married life, yet let them know, that they are not curses laid on marriage for an unlawfulness of it. If they do live single to avoid worldly cares, and to devote themselves wholly to heavenly thoughts and spiritual cares for the Kingdom of heaven, they have more cause to rejoice and glory in the abundance of God's special grace to them, in that he hath given them an heart to forsake lesser blessings for the gaining of greater, and bringing of more glory to God. Secondly, this showeth, that the Pope's prohibitions of Priest's Use 2. Against Popish virginity and vows. marriage, and the absolute vows of virginity and single life, taught and imposed by the Church of Rome, are cursed and corrupt inventions of men, and diabolical devices, yea damnable heresies, as the Apostle calleth them, 1 Tim. 4. 1. and 2 Pet. 2. 1. For, though divers holy Men of God, to whom God gave power over their own wills, and the gift of continency to stand steadfast in their own hearts have strongly resolved to keep their virginity and to live single, that they might apply themselves to the service of God and his Church with greater freedom from worldly ears, and have steadfastly held their resolution, proving themselves such as our Saviour and his Apostle do commend, Matth. 19 12. and 1 Cor. 7. yet we never read in Scripture, that they were commanded by God, or that they did bind themselves voluntarily by an unchangeable vow, or under any execration to abstain from marriage, and from procreation of children therein: but always, without any absolute necessity imposed on them, remained at liberty to marry if just occasion were offered. If our adversaries object, that the law Ob. of nature must give place to the Evangelicall law, which hath greater promises, and tends to lead men to supernatural and heavenly happiness; and that for Christ's sake and his Churches good we must renounce liberty of nature: I answer, that the Evangelicall law doth not offer violence to the law of nature; Answ. neither doth it abolish any part thereof; but rather doth perfect it, by giving men grace willingly to neglect natural liberty for the gaining of a better estate: As for example, the law of nature requires that men love Fathers, Mothers, Wives, Children, and their own lives; and gives them liberty to hold lands and houses: but yet when the case so stands, by reason of tyranny and presecution raging, that a man must either forsake all these, or deny Christ and renounce Christian religion; here a man ought to forgo all for Christ, as the Gospel teacheth: And yet the Gospel never commandeth us to renounce Father, or Mother, or Houses, or Land, and the like, and to expose ourselves to death, when we may, together with Parents, Wives, Children, and Life, still cleave to Christ and enjoy him for salvation; yea it were frenzy and fury for any Church to impose laws on men for the hating of Parents, Wives, and Children, forsaking houses and lands, and giving themselves to death voluntarily when there is no inevitable necessity laid on them, but they may live good and faithful Christians, and yet love Parents, Wives, and Children, possess lands and houses, and live in safety. Wherefore, though we highly commend them who more zealously follow Christ, and forsake the World, and make small account of natural blessings in comparison of spiritual, but do as Saint Paul did who made the Gospel free, and did not use lawful liberty, and power: yet we cannot but count them execrable who tyrannize and lay cruel snares upon men's consciences, and impose laws, and vows upon themselves, or others, to forsake, and renounce utterly their lawful liberty, and to bind them by that law and vow which either they must break, or else fall into many woeful inconveniencies and abominable evils and mischiefs, as we see in the Pope's laws and vows; which have proved causes and occasions of secret Whoredoms, public Stews, many Rapes and Murders of innocents', to the staining and defiling of the whole Land. Thirdly, we hence learn, that our first parents, in the state of 3. Doct. innocency, had in them both the affection and natural desire to bring forth children, and to increase mankind with all convenient speed, God so commanding them; also they had all strength and ability of body to beget and bring forth, and there was in them no defect to hinder procreation for a moment. The words of the text do plainly show this: And reason Reas. 1. grounded on other Scriptures proves it fully. First our first parents were created perfect in their kind, and God gave them the blessing of fruitfulness. Now where there are all natural perfections and abilities accompanied with God's blessing, there can be no hindrance of procreation, or any failing in any natural action; therefore this Doctrine is manifest. Secondly, all barrenness and all multiplying and frustrating Reas. 2. of conceptions came in as a curse for sin, and upon the fall of our first parents, as the Lord himself showeth, Gen. 3. 16. Therefore there was no place for it in the state of innocency. This serves to admonish us all so often as we see barrenness Use. 1. in men and women, and miscarrying wombs, and dry breasts; to remember our sin and fall in our first parents, and to grieve for our corruptions derived from them, and to humble ourselves under God's hand. Secondly, to persuade us, and to make us see and believe, Use. 2. that our first parents did not stand long in their integrity and state of pure nature; yea, that they did not lodge therein one night as the Psalmist speaks, Psal. 49. 12. For reason and common experience do teach us, that man doth readily and without any delay follow his will, and the affections which are most natural in him; so soon as reason permits; now the affection and desire of procreation is most natural, as all people of understanding do know, and the learned do grant; and his will must needs be acknowledged strongly bend and inclined to it, because God had commanded them to multiply and replenish the earth; and there was no reason moving man to restrain his will and affection, but only till he had viewed the garden wherein God had placed him, considered the trees and fruits of it, and received God's commandment of abstaining from the forbidden tree, all which must needs be done before the end of the sixth day. And if man in the state of innocency had known his Wife, sheehad without fail conceived a seed pure without sin, and had brought forth children in God's image perfect and upright; wherefore they did without doubt fall in the end of the sixth day, as I shall more fully prove hereafter. Fourthly, we hence learn: That it is Gods will revealed from the beginning, and his ordinance and law given in the Doctr. 4. The whole earth given to Man. creation, that the Earth and every part of it should be free for any man to possess and inhabit it, until it be fully replenished with so many men as are able to subdue it by eating up the fruit thereof. This text teacheth plainly this point, by showing that one end for which God blessed Man and Woman with fruitfulness, was, that they might replenish the Earth. And to the same purpose, the Psalmist speaketh fully Psalm 115. 10. The heaven and heaven of heavens is the Lords, but the Earth hath he given to the children of men: and Deut. 32. 8. it is said, that God hath divided the Earth to be the inheritance of the Sons of Adam. This truth the cursed Canaanites acknowledged by the light of nature, and therefore they suffered Abraham, Isaac, and jacob to sojourn in their Land, and there to live with all their families, to feed their cattle, to dig wells, and to sow corn, and were so far from driving them out, while there was room enough, and they lived peaceably among them, that they entered into league with them, Gen. 14. 13. and 21. 27. and 26. 28. First, this serves to clear that doubt, and to decide that question and case of conscience which is much controverted among Use 1. godly and learned divines, and agitated in these days, to wit, whether it be lawful, to send people, and to plant colonies Of leading Colonies into other parts. in the vast countries of the west-Indies, which are not replenished with men able to subdue the Earth, and to till it: If we be Sons of Adam the whole Earth is free for us, so long as it is not replenished with men and subdued. The ancient straggling inhabitants or any other, who have taken possession before, they have right to so much as they are able to replenish and subdue, and bring under culture and tillage; and no other people have right to dispossess and expel them, or to disquiet them in their possession, or any way to do injury and offer violence to them, except they have such a commission and warrant as God gave to the Israelites to expel the Canaanites; but it is lawful for any Sons of Adam by the law, which God gave in the creation (as this Doctrine shows) to possess and inhabit the vast places, and to subdue the barren untilled parts. And much more may true Christians, who bring the Gospel of salvation and word of life among them, by a second right in Christ, settle themselves there, and maintain their possession of these lands which they have replenished and subdued by culture and tillage; and so long as they do their endeavour to convert them to Christ by the preaching of the Gospel, and to make them partakers of the blessing in him the promised seed; they deserve to be received with all honour of those savages who come by this means to owe themselves to them. Wherefore, Let no man be scrupulous in this kind; but proceed with courage in such plantations, and with confidence of good success, and blessing from God. Secondly, it discovers great iniquity and injustice in divers Use 2. Against three sorts of men. 1. sorts of men. First, in them who having gotten the first possession in some corner of some great continent and large region, do challenge the whole to, themselves as their proper right being no way able to replenish and subdue it; and by force seek to keep out all other people who come to live as neighbours peaceably in places near unto them, for whom there is room enough, and more land than they can subdue and replenish. Secondly, in them who think it lawful for themselves to 2. invade countries replenished with men and subdued, and by force to expel or bring in subjection the old inhabitants without express warrant from God; as the Spaniards did depopulate many great countries in America, and root out and destroy the natural inhabitants. Thirdly, in them who take possession of lands to the straitning of the natives; which the natural inhabitants without their help can sufficiently replenish, and subdue, and bring under tillage. In these cases there is great injustice, and wrong offered to God's law, which requires that as we would, that men should do to us, so we should do to them, and use no other dealing: and they who thus transgress the bounds which God hath set in dividing the earth to all Nations and People, cannot justly hope for God's blessing upon them. The next thing after the blessing of fruitfulness, is the Lordship, rule, and Dominion, which God gave to man over all living II. Dominion over all living creatures. creatures; and that is in these words, Verse 28. And have Dominion over the fish of the Sea, and the fowls of the air, and the beasts of the Earth, etc. For our full understanding whereof we are to inquire, and search out: First, what things are necessarily required in perfect Dominion and Lordship over the creatures. Secondly, the divers degrees of it. Thirdly, in what degree Dominion over the creatures was given to man. Concerning the first, There are four things required to perfect Dominion Requisites to it. and Lordship over the creatures; two in the Lord and Ruler, and two in the creature ruled and made subject. In the Lord and Ruler there is required, First, Power and ability to order, 1. rule, and dispose according to his own mind, will and pleasure, in all things, the creatures ruled by him. Secondly, a true 2. right to use and dispose them according to his own will and pleasure. In the creature there is also required: First, a disposition fitness, and inclination to serve his Lord and Ruler, and to yield 3. to him in all things whatsoever he shall think fit. Secondly, a bond of duty, by which he is bound to obey his Lord, and serve for his use, and necessarily to yield to him in all 4. things. All these things are necessarily required in perfect Lordship and Dominion: And wheresoever all these are found to concur in the highest degree, there is most perfect Dominion; and where they are in a lesser degree, there is a lesser an inferior Dominion; and where any of these faileth or is wanting, there the Lordship and Dominion faileth and is imperfect: As for example; The Lord God, as he is almighty and omnipotent, so he hath absolute power in and of himself, and all ability to order, and dispose, and rule every creature as he himself will: And as he is jehovah, the author of all being, who hath his being, and is that which he is absolutely of himself without beginning, and doth create and give being to all other things; so he hath absolute right to use and dispose all creatures according to his own mind and will; and in these respects he is absolutely called the Lord; and is absolute Lord even in this confusion of the World and all things therein; as over all other creatures, so over the rebellious Devil and all his wicked instruments; and hath absolute power to destroy them, or to make of them, even contrary to their disposition, what use he will. And because in the creation God made all things good and perfect in their kind and nature, according to his own will and wisdom, and every creature as it was good in the nature and kind of it; so was it most fit & inclinable to serve for the use unto which the Lord appointed it in the creation: and as it was the work of the Lords own hand by him brought into being out of nothing; so there was a bond of duty laid upon it to obey the Lords word, and to yield to his will without any resistance or reluctation. And in these respects God's Dominion and Lordship was not only most absolute over all creatures, but also most sweet and lovely unto them; even a most loving and fatherly rule of God over them, and a most free and voluntary subjection and obedience of them to him, and to his will in all things. But now, ever since the fall and rebellion of the Devil against the light, and the fall and corruption of man, and the confusion which thereby came into the World; Though God's power and right stand most absolute and unchangeable like himself, and he both can and doth most justly overrule the Devil and all creatures which are most corrupt and malicious, and makes even their enmity serve for his glory, and for the communion of his goodness more fully to his elect: yet this power and right he exerciseth not in that loving and fatherly manner over the rebellious and disobedient creatures; but by just violence and coaction; by necessity and strong hand forcing and compelling them to do and work, and to suffer and yield unto, and serve for that use, which they would not and from which they are most averse. And because no other Lords have any such power or right over any creature, but all their power, and right is given them by God, and is but an image and shadow of his right and power; therefore their Dominion is not absolute and most perfect; but secondary and inferior, depending upon God's will, power, and pleasure. These things proposed as grounds and foundations, Degrees of it. we may from them easily observe divers degrees of Lordship and Dominion. The first and highest Lordship and Dominion, which is most 1. absolute over all creatures is that of God, which, in respect of God's power and right cannot be increased or diminished at all: For, as he hath right, to do with all creatures what he will, because they are his own, and he gives them all their being; so he hath power as he is omnipotent, either to incline or to enforce them to do his pleasure and to serve for what use he will. The Angels in heaven and Saints glorified and made perfect, and all creatures in the state of innocency, as in duty they are bound to serve and obey God; so they have in them a fitness and inclination to serve and obey his will in all things to the utmost of their power; and therefore this Dominion over them is lovely and amiable, and is paternum imperium, a fatherly rulo and Dominion over them. But the Devils, and wicked men, and all creatures corrupted are froward and rebellious; and his rule and Dominion over them is, in respect of them, violent and compulsive; and as a King he forceth them to do what he will, and compels them to serve for what use he will, and justice requires it should be so. The second Degree of Dominion is, when a Lord hath both 2. power and right to rule over creatures, and they have an inclination and fitness to serve and obey; but all these are from a superior Lord, giving this power and right to the one to rule, and disposing and binding the other to serve and obey. This delegated Lordship and Dominion, is either unlimited, Dominion unlimited. or limited. Unlimited is that which is not confined to some creatures, but is extended over all things in heaven and in earth; and it is a power and right to make them all serve and obey him in all things, whatsoever he will. This unlimited Dominion is given only to Christ as Mediator; who as he is man personally united to God, and in his humane nature hath perfectly fulfilled the will of God, overcome all powers of darkness, satisfied God's justice, and redeemed the World, is exalted to God's right hand, as David foretold, Psalm 110. 1. and hath all power in Heaven and in Earth given unto him, Matth. 28. 18. and hath a name given him above all names, even the name and title of the Lord Christ, so that in and at his name all knees must bow, both of things in heaven, and things in earth and things under the earth, that is all must either voluntarily as they are bound in duty, give all obedience and honour to him, and pray humbly in his name to God; or by his power be forced and compelled to bow under him as a judge and yield to his will, Philip. 2. 10. 11. Limited Dominion is not over all creatures, but only over And limited. creatures of the inferior World fish, fowls, and beasts; neither is it a right and power given to that Lord and Ruler to do with the creatures what he will, and to use them as he listeth; but only to make them obey and serve him so far as the superior Lord doth think them fit and convenient for his use, & for his present state & condition. This limited Lordship & delegated Dominion doth vary and alter together with the state and condition of him to whom it is given; and it is sometimes, and in some Persons greater, and in some lesser; according to their several states and conditions, and their several dispositions and behaviour towards the supreme Lord, to whom all power and Dominion doth absolutely belong over all creatures. This Here meant. indeed is the Dominion which God in this text gave to our first, and in them to their posterity. This Dominion is limited to fishes, fowls, beasts, creatures living on earth, as the words of the text plainly show. Secondly, while man continued in his innocency and integrity, as he had power & ability given, and continued to him to rule, order and dispose all those creatures aright in all things: so he had a true right and interest in them given and continued by God. Thirdly, as there was a bond of duty laid by God on these creatures to obey man and to yield to his upright will: so there was a disposition, inclination and fitness in them to obey man in all things which he in his wisdom thought fit: And therefore this Rule and Dominion it may be called dominium paternum, a fatherly, loving and sweet Dominion and Rule of man over them. But this Rule and Dominion being forfeited by man, and lost by man's sin and fall, together with his own life and wellbeing, is no more to be challenged or usurped by man, or by any of his posterity, but only so far as it is restored by Christ who is the hair of all things, and the only begotten Son, by whom the Father made all things, and by whom, as by the Lord creator with himself, he gave this Dominion to man created in his image. Now this Dominion, Christ hath restored to men in Restored in Christ divers and several degrees, as they differ in state and condition. First, to the elect and faithful Christ hath purchased and 1. procured, that they, as they are his members united to him, and adopted to be children of God in him, should have a right and interest in all things, not only on earth but also in heaven; so that they may make use of all things so far as they serve to help and further them in the way to heaven, and to the fruition of God; so much is testified, 1 Cor. 3. 21, 22. where the Apostle saith, all things are yours: whether Paul, or Apollo's, or Cephas, or the World, or life, or death, or things present, or things to come, all are yours, and ye are Christ's, and Christ is Gods. Over the creatures on earth they have that Rule and Dominion given which is mentioned in my text; but with some difference, as may appear in divers particulars. First, Adam had rule over them only to order them, and make use of them for contemplation and delight. Secondly, Adam had Rule and Dominion over them all in his own Person; but the elect have now a general right to all, but not a special right, every man in his own Person, to every living creature: They may make use of all living creatures which come within their sight and knowledge, to contemplate on them; but they may not take into their possession, nor kill, eat, and take spoil of any but such as are wholly loose from other men, and which God by lawful means gives and puts into their hands. Thirdly, as Adam had power and ability to call and command all living creatures; so they had an inclination and disposition to obey him. But the elect have not that natural power and ability, nor the creatures that inclination; because of the vanity and corruption, which still remains until the full redemption come, and all things be restored, and all creatures delivered from bondage of corruption, and restored to the glorious liberty of the Sons of God, Rom. 8. 21. So much as God in his wisdom finds fit for man in this estate of grace, so much power over the creatures he gives to him; and so much inclination and fitness to the creatures. Secondly, to men unregenerate, Christ hath purchased and 2. procured a kind of common and secondary Right and Dominion over the creatures; that is, both power and liberty to use them, so far as they serve for the common weal and order of the World, and the benefit of the elect. Some have possession given them, and power over the creatures, that they may live, and grow, and continue in being till the time of their conversion and regeneration, when they shall have a true interest in Christ, and to all things in and through him. Some wicked men, not elect, have them lent of God; and Christ hath procured that they should have the use and possession of them, either for the good of the elect who live among them, or the benefit of their elect successors and chosen posterity which naturally shall come of them, and to whom they shall be instruments of natural being. So long as unregenerate men have possession of creatures either given by men, or gotten by industry, labour and other means which are not civilly and naturally unlawful, so long they have Dominion over them, and power to use them joined with civil right, which Gods law allows by the procurement of Christ and for his sake. I have a little digressed, and gone beyond my bounds in speaking of this Rule and Dominion as it is restored by Christ, for that is proper to the state of grace, and not to be handled under the creation. It is dominium regium, regal Dominion, or rather in part tyrannical and violent, in respect of the creatures which are naturally so averse from it, and their native inclination is quite against it, in some measure and degree. The third thing next in order after Dominion, is the food which God allotted both to man and to other living creatures III. The food of man in the creation. on earth in the state of innocency, expressed Verse 29. 30. I have given you every herb, bearing seed, which is upon Earth, and every tree in which is the fruit of a tree yielding seed; to you it shall be for meat. 30. And to every beast, fowl, and creature living on earth, I have given green herb for meat, and it was so. Now here we cannot understand the creating of herbs, trees, and grass, fit for the use of man and other living things; that is rehearsed, Verse 25. Nor God's bare direction of men and beasts to eat of these; nor a natural appetite and inclination given to Man, and other creatures to affect and desire these things: but the words do express thus much, that God the Creator is the only Lord, and all power and right is in him to dispose and give them, and the use of them; and man and beasts had no right to the herbs, trees, fruits, and grass, but of the free gift of God. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I give, or have given, doth fully express a free gift. In that he saith, that herbs, bearing seed, and trees yielding fruit, shall be to mankind for meat, and green herb or grass shall be meat to the beasts, and fowls, and creeping things which live on earth; This shows, that man in innocency was to feed only on such things, and as yet he had no other meat allowed, and other living creatures did all feed on grass. Hereby also it is manifest, that all herbs, bearing seed, and all fruits of trees were wholesome food for man, and all green grass for all other living creatures which move on the face of the earth: Otherwise God would not have given them to man and other creatures for meat. From the words thus opened, we may observe some profitable instructions. From all the words jointly together, which show the Dominion Doctr. 1. God the only absolute Lord of all. which God gave to man, and the food which he allowed both to man and other creatures; We may learn, that God is the only absolute and supreme Lord of all creatures, and no creature hath right to rule over others, or to meddle one with another; but, by God's free gift, our meat, our drink, and whatsoever we have in this World, God gives it freely to us; and we have no right to any thing but from him. If man's wisdom, power, knowledge, and ability to rule the creatures, and their fitness and inclination to obey him, had entitled him sufficiently, and given him a true right, there had been no need of Gods giving this Dominion; and so if his appetite to herbs and fruits, and their fitness to feed and delight him, and the concord. between the appetite of living creatures, and the green grass had given them a true right to it, what need had there been of this gift, and that God should say, Behold I give to you every herb and fruit for meat? etc. In that therefore these two are here recorded as free gifts of God, this doctrine flows naturally from hence. And this is abundantly confirmed by other Scriptures, as Gen. 14. 19 where Melchisedeck, God's high and royal Priest, in blessing Abraham, calls God the possessor of Heaven and Earth; that is, such a Lord as holds in his hand and possession by an absolute right, Heaven and Earth, and all that is in them, so that none hath any right to any thing in them, but of his free gift; And Deut. 10. 14. it is said, that the Heaven, and the heaven of heavens is the Lords, the Earth also with all that therein is. Also Psalm 24. 1. the Earth is said to be the Lords, and the fullness thereof; the round World and they that dwell therein; and Psalm 50. 12. the beasts of the field, yea, and the whole World is mine saith the Lord, the same also is testified Psalm 89. 11. and job 41. 11. And job confesseth that all that he had was Gods to give and take away at his pleasure, job 1. 21. We have also a strong argument to prove this from the quitrent which God requires, and men are bound to pay to God, and to whom he assigns it in testimony of their homage, and that they possess nothing, but of his gift as tenants at will, that is, the tithes of the fruit of the Land, and of the cattle, and of all increase, all are the Lords quitrent, and were paid to God by all the faithful, even to his Priests and Ministers who Minister before him, and have him for their portion, Levit. 27. 30. Gen. 14. 20. and 28. 22. and Num. 18. 20. This shows, that God may lawfully take away from wicked men, and appoint others to take from them whatsoever they have, if he be so pleased at any time; and it is no injustice, neither have they cause to complain, because they do not acknowledge him their Lord, nor pay due rent, nor do homage to him by honouring him with their wealth and substance. It is held to be no wrong, but just and lawful for earthly landlords to seize into their own hands, and take away from their tenants the houses, lands and farms for which they wilfully refuse to pay the due rent, and wilfully detain it; much more is it justice in God, the chief and absolute Lord of all the earth and the creatures therein, to cast men out of those houses and lands, and to deprive them of all their increase and revenues, for which they refuse to pay their due homage tithe and quitrent to him, and to his Ministers and Servants, whom he hath assigned to receive them for his use and service. Secondly, this admonisheth us to acknowledge, that all we have is Gods, and all our houses, lands, goods, and riches, are Use 2. but his talents lent to us to be employed, as for our own benefit; so for his glory chiefly, and the good of his Church. Also it justly serves to incite and stir us up to render thanks, praise, and due service to him for all, and to pray to him daily for a blessing on our meat, drink and all necessaries, and to beg at his hand the free use of his creatures, and a true right unto them. Thirdly, it serves to show Gods great mercy, bounty and fatherly indulgence to us, in suffering us to have and enjoy so many Use 3. blessings and good creatures, which we have forfeited by our sins and do daily forfeit by not using them aright, but abusing them, and neglecting to pay a tenth at least for our quitrent to God; yea, and all or the most part, if he requires it at our hands for the necessity of his Church and the maintenance of his truth. I fear, and justly suspect, that if we examine ourselves, few will be found among us not deeply guilty in this kind; as many other ways, so especially for sacrilegious detaining of tithes and due maintenance, which God hath separated to himself for the upholding of his public worship, and the preaching of his word, and continuing of a learned and faithful laborious ministry in his Church. Secondly, we hence learn, that in the state of innocency man had no power over living creatures to kill, and eat them; Doctr. 2. Neither did one beast devour another and feed on his flesh; but the food of man was only herbs and fruits of trees; and the food of beasts and birds was the green herb and grass of the field, the words of the text show this plainly. And other Scriptures intimate so much, that in the state of innocency lions and other ravenous beasts did live on grass, and no creatures did hurt one another, as Isa. 11. 6, 7. and 65. 21. where the Prophet describing the abundance of peace which shall be in the Church in the most flourishing and happy times of the Gospel, and setting it forth by the state of innocency faith, that the Wolf and the Lamb, the Leopard and the Kid, the young Lion, Calf and Fatling, and the Cow and the Rear shall dwell and feed, and lie down together; and the Lion shall eat grass or str●w like an Ox or Bullock, and they shall not hurt, nor destroy in all Gods holy mountain; that is, men shall not kill and eat up beasts, nor beasts one another. And indeed it is most manifest, that death eutered into the World by sin and man's fall, Gen. 2. 17. and death came upon all by man's sin, Rom. 5. 12. and that the corruption, vanity and confusion, which is among the creatures, did proceed and issue from the same root, Rom. 8. 20. And they had never groaned under the kill knife and slaughter, if man had not sinned and brought them into that subjection to vanity. This shows, that man's estate, wherein God created him Use 1. was a most sweet and happy estate, full of joy, peace, delight and contentment; and man had no want, nor any thing which he could dislike; but all means to make him thankful to God, and joyful before him. The meat and food of man, and of all living creatures was such as the earth brought forth in abundance by God's blessing without labour; they needed not to seek it by toil and travel; it was plentiful every where, and they had variety of all things which might give them content; there was no death, not so much as of a creeping thing; no hurt, nor killing, no crying nor groaning under vexation; no coveting, snatching and ravening, every creature had enough. And yet man by Satan's temptation aspired higher, and so did fall into want misery and bondage to death. His fall was of the Devil and his own self, God gave no just occasion. And therefore we cannot now under this corruption expect any steadfast satisfaction and contentment in this World, now over-runne with confusion, nor in any worldly thing. Let us abhor our own unsatiable desires, and watch over our wand'ring lusts, and strive to keep them under, lest they make us further stray from the right ways of God, and plunge us deep into perdition. Secondly, this serves to show, that with God's favour and Use 2. blessing, and to man sober, temperate, and of a good constitution, the herbs, corn, and fruits of the Earth, and trees, are a satisfying nourishment for this present life. It is not fish nor flesh, nor all the dainties and forced dishes of the World, which can so nourish and strengthen a man, as herbs and fruit could have nourished our first parents in innocency. It is not therefore by bread or any strong meat, that any man can live or doth live, but by the word which cometh from the mouth of God, by that man's meat is blessed to him and made a refreshing nourishing and living food unto him. Thirdly, in that all herbs, bearing seed, and all trees yielding Doctr. 3. fruit, are here said to be given by God as fit meat to nourish man, and all green herb or grass to other creatures; Hence we learn, that all fruits of all trees, and all herbs bearing seed, were wholesome meat for man, and all green grass to beasts in the state of innocency. All poison and unwholesome quality, taste and smell in herbs, plants, trees, and grass, which hurt man, or beast; came into the World by sin, and are bitter fruits of man's fall and transgression, and of the curse which his disobedience brought upon the earth. For all whatsoever God made, was good in itself and evil and hurtful to none; And if all herbs, trees, and grass had not been good, wholesome and pleasant, God would not have given them for meat to man, or any living creature. The consideration of this point is of good use to keep us Use. from murmuring and grudging against God, as if he had created the poison of herbs, and unwholesomnesse of fruits, upon which men and other creatures surfeit even unto death and destruction. So often as we see any such thing happen and come to pass, or discern any ill quality, taste and smell in herbs, and unsufficiency in fruits and herbs to nourish, and see living creatures killed, and their flesh eaten for necessity of man's nourishment, let it put us in mind and remembrance of our sin and fall in our first Parents, from that integrity wherein we and all other things were created. Let us be ashamed of our disobedience which makes the ground cursed unto us. Let the groans of beasts slain for us, and their blood shed and poured out with struggling, and with cries and sighs: Let the sourness of wild grapes, the loathsome smell and bitterness of some herbs, and fruits, and the poison of some plants, all and every one smite us with the sight of our natural corruption, and make us loathe our sins, and sigh and groan under the burden of them, and labour to subdue corruptions, and put away our sins by repentance. The fourth thing, which I have propounded to be considered IU. Man's habitation in the state of innocency. Gen. 2. 8. after the creation of man, is the place of his habitation in the state of integrity, that is described by Moses in the second Chapter from the seventh verse to the sixteenth. And the Lord, God planted a garden Eastward in Eden, and there he put the mankind which he had form. 9 And out of the ground the Lord God made to grow every tree pleasant to sight and good for food, the tree of life in the midst of the garden, and the tree of knowledge of good and evil. 10. And a river went out of Eden to water the garden, and from thence it was parted, and became into four heads, etc. In the description, as it is here laid down by Moses, we may observe two main things. The first, that God beforehand provided a place of pleasant habitation, and of exercise for mankind; and so soon as the male and female were form, he placed them therein. This is plainly affirmed, Verse 8. where it is said, God planted a garden; and Verse 15. God put man into it to dress and keepit. The second is a plain description of the place in the 8. Verse, and so along to the 15. Verse. In the description itself, we may observe divers notable things. First, that the place of man's habitation was most pleasant; 〈◊〉. a garden, that is a plot of ground chosen out for pleasure and fruitfulness, planted and beautified with all both goodly and fruitful trees and plants. Secondly, that it was chosen and planted by God himself, and 2. prepared and made ready for man, that so soon as they were form, he and the Woman might be put into it. Thirdly, that this garden was situate in Eden, that is, a region 3. Eden, what. and country most pleasant; for in the Hebrew text the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies pleasure and delight. Fourthly, it is said to be Eastward in Eden, and that in a twofold 4. respect: First, because being in Eden it was Eastward from Canaan the Land of the Israelites, for whom Moses wrote this History, and gave it to them, when they were come into the borders of the Land, and had taken possession of Bashan and Gilead. Secondly, because it was planted in the East-side of Eden towards the Sunrising, which is commonly the most pleasant place for situation. That Eden was Eastward from Cannon in the land of Mesopotamin towards Babylon, it is manifest by this, because Euphrates was the river which went out of Eden, and watered the garden: and Euphrates r●●s through the country of Mesopotamia close by Babylon, which country when jacob journed unto from Canaan, he is said to come into the hand of the people of the East, Gen. 29. 1. That the garden was on the East-side of Eden; it appears evidently by this, that the river which watered the garden, did run through Eden Eastward towards Assyriah and Babylon in one stream or great river, and when it came to the garden it was parted and became four streams or channels; one of which, to wit, that which runs by Babylon retains the name of the main river, and is called Euphrates, as appears Verse 14. Fifthly, this garden is described by the commodities of it● First, it had in it overy kind of tree both pleasant to the sight; 〈◊〉. both the goodly Cedar which is said to have been in the garden of the Lord, Ezech. 34. ●8 and also good for food, that is, all trees yielding fruit. Secondly, it had in it two special fruit-trees, which were of singular use; the tree of life, and the tree of knowledge of good and evil. Thirdly, it was watered with a river which went out of Edon, that is, proceeded out of the West part of Eden, and 〈◊〉 it by dividing itself into four several streams which did run through several parts of the garden, to moisten the ground, and to cherish the roots of the trees; after which parting of the streams and running through several parts of the garden, not by any labour or art of man, but by God's appointment so ordering and disposing them, they did not meet again nor gather themselves into one channel; but ran apart from thence, and were parted, and became four heads or streams running in four channels into several parts of the country, and into several lands called by several names. The first here mentioned is Pishon, which takes a compass The rivers in it. 1. to the land of Havilah, which is a country bordering upon the upper part of the Persian Gulf: it was first inhabited by Havilah the Son of Cush, and by his posterity; it borders on that part of Arabia which ishmael's posterity inhabited, which we call Arabia deserta. For we read, Gen. 25. 18. that they dwelled from Havilah to Shur, that is, in Arabia deserta; and when Saul was sent to slay the Amalekites, he smote them from Havilah as thou goest to Shur, 1 Sam. 15. 7. that is, along the coasts of the Ishmaelites. In this land of Havilah, the text saith there is good gold, and Bdelium, that is, a tree which yields a whitish gum, and also there is Onyx-stone. The second river, in Moses days, was called Gihen; and it 2. takes a compass toward the land of Cush, that is, not Ethiopia which is also called Cush, but that part of Arabia which borders upon Chaldaea. For all Arabia and Ethiopia are in Hebrew called by the name of Cush, because all these lands were inhabited at the first by Seba, Sabtah, Raamah, Sabtecha, Sheba, and Dedam, which were the Sons of Cush, as appears, Gen. 10. 7. And that part of Arabia which the Midianites inhabited, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. called Cush; For Moses his wife, being a Midianitish-woman as we read, Exod. 2. is called a woman of Cush, Num. 12. that is of Arabia, not of Ethiopia as our translators do render the word. Third river is called Hiddekell, & it is the stream which goeth 3. Eastward towards Assyriah, and runs into the great river Tigris, which parts Assyriah from Mesopotamia. And the fourth river is that which retains the name of 4. the main river Euphrates, which in Hebrew is called Perah, because it makes the land watered by it fruitful above others. This is the description of man's habitation in the state of innocency as it is here laid down, and expounded by the help of other Scriptures, and not according to the vain conceits of men which have no certainty nor truth in them. Before I come to observe from hence any special point of instruction, I hold it necessary, First, to show the variety and multiplicity of vain, uncertain, and erroneous opinions of divers ancient Fathers and other later Writers concerning this garden, and the particulars thereof before mentioned; all which are by certain ground laid down in this exposition, and by clear evidence of Scripture and strong reasons easily confuted. First, Saint Hierome, being miss by the translation of Aquila, Opinion 1. which runs thus, God had planted a garden from the beginning, doth hereupon conclude, that Paradise was planted before the Heaven and Earth were created: which Opinion is most ridiculous, Comment. in Genes. cap. 2. and contrary to common sense and reason: For where there are trees growing out of the ground, and rivers and streams watering them, there must needs be ground and earth. It was impossible for trees to be planted and to grow out of the ground before any earth was created. We here may see, how wise men may sometimes build castles in the air, and that the most learned of the ancients have their errors; and he who was counted the most learned of all the Fathers in the Hebrew tongue, doth here miserably mistake the Hebrew phrase: For though the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mikedem, which is here translated Eastward, or on the East-side, when it is spoken of God or of Christ, doth signify in the Prophets from everlasting, or from eternity, as Mich. 5. 12. Hab. 1. 12. and Psalm 74. 12. And when other things are said to be Mikedem, the word signifies either from old time, or from the days of old, as Psalm 77. 6. and 143. 5. where David saith, I will remember the days of old; and Nehem. 12. 46. from the days of old, even from David and Asaph they were chief of singers: Yet sometimes it signifies Eastward, or on the East-side, or from the East, as appears most plainly, Gen. 3. 24. where it is used to signify the East-side of the garden where God placed the Cherubins; and Gen. 12. 8. where it is said, that Abraham came to a mountain which was Eastward of Bethel, and had Ai on the East-side, and so undoubtedly it is used in this text for Eastward, as our translators truly render it. Origen and Phile judaeus lib. de mund. opific. did conceive Paradise Opinion 2. to be no earthly or bodily place, but to be spiritually understood, which opinion Epiphanius proves to be against reason: because trees growing out of the ground, and rivers, show that it was a garden planted on the earth, and earthly not spiritual. Some have held, that the whole World was Paradise, and that Opinion 3. this garden did extend itself over all the earth, which then was wholly a place of pleasure and delight; which is also very absurd, for then Adam had been cast out of the whole earth when God cast him out of the garden, and the land of Cush, and of Havilah, and Assyria, towards which the rivers did run after they were gone out of the garden, had been out of the World. Besides, we read in the Scriptures, that Eden, in which the garden was planted, was a special country in Mesopotamia, near Haran and Goz●n, and the people thereof did trade with Tirus, 2 King. 19 12. and Ezech. 27. 23. Ephrem held it to be a remote place beyond the vast Ocean Sea, Opinion 4. and unknown tous. Damascene in his book 2 de fide, chap. 14. held it to be a place Opinion 5. higher than all the earth. Beda and Rupertus held it to be a place next unto heaven, Opinion 6. reaching up to the Sphere of the Moon. Alexander Hales and Tostatus thought it to be a place in the Opinion 7. air far below the Moon. Others who held it to be a special place in the earth do Opinion 8. much vary and differ among themselves. Luther conceived, that it contained in it all Mesopotamia, Syria, and Egypt. Others thought, that it comprehended all Asia and Africa. Opinion 9 Others, that it was that part of Syria, which is called the Opinion 10. region of Damaseus, because there was the King's forest of goodly Cedars, which is called Paradise, Nehem. 2. 8. and there is a town called by the name of Eden and Paradise, which is mentioned as some think, Amos 1. 5. The Opinion of Bonaventure is, that the place of it is under the Equinoctial. Opinion 11. Bellarmine in his book de gratia primi hominis, chap. 10. confesseth, that it must needs be an earthly and bodily place planted Opinion 12. with trees; but far remote from knowledge of men, and that no man can define where it is; that it was not destroyed in the general deluge and flood of Noah, but remains to this day; And that Enoch and Eliah were translated thither, and there are kept to fight with Antichrist in the end of the World. This Opinion is contrary to truth, and contradicts itself. First, the Scriptures testify, that Eliah was not translated into an unknown place on earth, but went up to heaven in a fiery chariot. Secondly, that the waters of Noah's flood did prevail 15. cubits above the highest mountains. And therefore if Paradise was an earthly place as Bellarmine holds, it must needs be destroyed in the general deluge, Gen. 7. 20. Yea, if Paradise had been preserved safe from the flood, it had been needless and vain labour for Noah to build such an huge ark. God might have saved him and all the creatures with him in the garden of Paradise. Thirdly, Moses doth here plainly define where this garden was, and whosoever with understanding reads this History, may easily define where it was. But where it is now, none can define; for it is destroyed, and only the place of it remains still. But, not to trouble my discourse with particular confutations of these several opinions; the very text itself, and that exposition which I have made of it by the help of other Scriptures, doth as it were with one blast blow them all away like chaff, and with one stroke dash them all in pieces. For this text tells us, that this garden was planted in the earth; and God made the trees in it to grow out of the ground; that the special place of the earth, in which God planted it was Eden, that is, a place in Mesopotamia and Babylonia, known by that name, and mentioned by Rabshekeh among the countries which the Assyrian Kings had conquered, situate between judea and Assyria, and near unto Assyriah, 2 King. 19 12. and by Ezekiel, cap. 27. 23. mentioned among the countries and cities, which from Mesopotamia did trade with Tyrus. The text also tells us, that it was in Eden Eastward, or on the East-side, watered with a river which came out of Eden from the other part thereof; which river having divided itself into four streams, that it might run through several parts of the garden and water it, did no more meet in one, but from thence, that is, from the garden was parted, and became four special rivers, taking their course and compass towards several lands; to wit, Pishon to the land of Havilah, Gihen to the land of Cush, Hiddekel, to the land of Assyriah, and Euphrates through Babylonia and Chaldaea: all which are to jews and natural Israelites (who ever since the captivity of Israel to Assyriah, and of juda to Babylon do live a dispersed and scattered people in those countries) known by those old names to these days, as appears in the itinerary of Benjamin Tudalensis the jew, and divers other histories. Now these things being plainly laid down in the text, explained by other Scriptures; the places and rivers being often mentioned in histories, and known to the jews who dwell in those parts until this day; there is now no least colour or show of reason left for the divers opinions before rehearsed; they all appear to be vain & erroneous; the manifest truth of this text overthrows them all at once. And now from hence we may learn a profitable point of instruction, viz. That nothing is more vain and uncertain than the opinion of Doctrine. Best men's opinion is uncertain. witty and learned Men, both ancient Fathers and later Writers and Schoolmen, while they follow their own reason, & their own witty conceits without warrant from the Word of God. There is no sure or certain ground which a man may safely rest upon for the right understanding of the Scriptures, but only the word of God itself, either speaking plainly in the very text itself, or by other places and testimonies which are more full and plain, compared with the obscurer texts. By this means only the Spirit of God doth enlighten our hearts and understanding to know infallibly the true sense and meaning of them. Besides, many other proofs which serve to confirm this, which I omit as not necessary at this present; we have a firm argument from our Saviour's own words, john 16. ver. 13, 14. where he saith, that now under the Gospel the Spirit speaks not of himself (by simple and immediate inspiration without any word, as in the Prophets of old) but whatsoever he shall hear, that shall he speak, and he shall take of mine and shall show it unto you; that is, he shall inspire and enlighten men, only by my word which I have spoken with mine own mouth, and by the Prophets and holy Men of God who have preached and written. Also our Saviour and his Apostles, by their constant practice did show, that the sure ground of expounding and understanding the Scriptures in any obscure places, is the plainer text and word of Scripture in other places. For they proved the truth which they preached and wrote in the Gospel by the Scriptures of the Law and the Prophets. Wherefore let us not build upon the wisdom of men, nor Use. upon the smooth words of man's reason; but on the word of God proved by itself, and made plain one place by another; Let us hearken to such preachers, and follow them as the surest guides, who make the Scriptures by themselves plain and manifest to our understanding. As for them who can give no better reason for doctrines of faith, but testimonies of Fathers and Schoolmen, nor follow any surer guide for expounding of Scripture but expositions of Fathers framed by their own conceits, not proved by plain texts; let us not build too much upon them. And, above all, Let us hate and abhor the pestilent Doctrine of the Romish Doctors, and all the Popish faction, who make the Canons of Counsels, the opinions of Fathers, and the Pope's determination, the only sure grounds whereon men ought to build their understanding of the Scriptures and their belief of the word of God. Another, and a second thing which comes here to be more Of the tree of life, and the tree of knowledge of good and evil. fully opened over and besides the diversity of opinions, is the tree of life, and the tree of knowledge of good and evil, which are said to be in the midst of the garden. These two trees are here in the history marked out and distinguished from the rest of the trees, as being set apart by God for another use more than mere natural. Concerning these trees, there are divers and several opinions of ancient and modern Divines. First, concerning the tree of life, Some think it had a natural Why the tree of life. 1. power and virtue in it to make man's body lively, and to keep it from all weakness, decay and mortality, till he should be removed to heaven: this is the opinion of Scotus and Aquinas, with others. Some think, it had power and virtue in it to make man immortal, 2. and to preserve him from death for ever, as Tostatus: and that, if a man had once eaten of it, he would not have died, but should have enjoyed such immortality, as we have by Christ after the last resurrection. Bonaventures opinion is, that it had such virtue and power 3. in it not natural, but supernatural. But these opinions are mere humane conceits contrary to reason. For first, the fruit of a tree, which is pulled off, eaten, digested, and so changed from that which it was in a bodily nutriment by the operation of man's fleshly stomach, cannot in any reason be conceived to have natural power in it to give that to man which itself had not, to wit, immortality & immurability. It is a true rule, that no natural thing can work beyond the natural strength of it, neither can it give to another that which itself hath not at all; and this tree had no immortality, for it was destroyed with the garden in which God planted it. Secondly, supernatural power and virtue to give life is the proper virtue and power of Christ and of his Spirit which works in men, and derives life from Christ to them: but there was no such communion of the Spirit, not any such operation of the Spirit in any earthly creature before Christ was promised; such assistance and operation of the Spirit is proper to the elect of mankind, and came only into the World by Christ, as the Scriptures testify. There are divers learned men of better judgement, and they 4. hold that this tree of life is so called, not for any virtue in it, either natural or supernatural; but because it was given of God a Sacrament and seal of life to man, and man was to eat of it, not for bodily food only, but that by eating of it he might be, as by a pledge from God, assured that he should by God be upheld in life; and also might be admonished, that his life is upheld not by any power in himself, but by covenant from God confirmed by this seal. But these differ among themselves, concerning the life Of what life. whereof it was a seal and pledge. Some think, it was a seal of that present life which Adam 1. had, which in itself was mutable. Some think, it was a seal of a better life, even of immortality 2. and life immutable, which Adam should have obtained by continuing in obedience for a certain time. Others think, that it was a Sacrament, that is, an holy sign and seal of Christ who is our life, and of that spiritual life 3. which we have in him: thus Junius, and others of our late Writers. Now, to declare in few words what I conceive to be the truth: First, I cannot conceive, that there were any Sacraments given to man before the promise of Christ, and the revealing of God's purpose and counsel in him: For a Sacrament is an outward element or visible thing consecrated by God, to signify and seal heavenly and supernatural things, and grace spiritual and invisible: But heavenly and supernatural things, which belong to eternal life in Christ, and spiritual grace, were not revealed to man in the state of innocency, before the promise of Christ, which was made upon man's fall; Therefore there was then no use of any holy sign, or pledge of supernatural grace, or of any thing which we obtain from above in, and by Christ. The tree of life could not be any Sacrament, sign or symbol of Christ, or supernatural life in him. All that I can conceive or affirm with any warrant from the Scriptures is this, that the tree of life had greater and more excellent natural virtue and strength in it then other trees, and the fruit thereof was more sweet, lively and nourishing; and by this means it was more fit than other trees to be not only a sign, symbol, and pledge to man, whereby he was to be admonished that his life was to be upheld by his obedience to God, and dependence upon him; and also to be assured and confirmed, that God would uphold him in life: but also a seal of the covenant of works, whereby he was to be settled in that state of life, wherein he was created. I confess, that the wisdom of God (that is Christ as he is made unto us of God wisdom) is called a tree of life to such as lay hold on him, Prov. 3. 18. and the fruit of the righteous, (that is eternal life, and all saving blessings, which are the fruit which the righteous, justified and sanctified in Christ, do enjoy) is called also the tree of life, Prov. 11. 30. Revel. 2. 7. and a wholesome tongue, that is, the healing and saving word of the Gospel, and other powerful means of salvation are called a tree of life, Prov. 15. 4. and Revel. 22. 2, 14. But all this is by way of allusion, and tends to teach us; not that the tree of life in Paradise was a Sacrament of Christ, and of saving grace and eternal life in him; but, that as that tree was a pledge and means to confirm man in his natural life: so Christ and his graces, and his holy and healing word, are the pledges and means of heavenly and supernatural life. And this is all that I can learn out of the Scriptures, concerning this tree of life. The other special tree is called the tree of knowledge of good and evil; which I conceive to be so called, not because How of the knowledge of good and evil. it did beget reason and understanding in man, or did sharpen his wit by any virtue or power in it, as josephus and divers Hebrews imagined; for than it had been good for man to eat of it, and he should have gained thereby: Nor because Satan by the lying Serpent persuaded the woman that being eaten of, it would make them as God, in knowing good and evil; for it was so called of God before, when he forbade them to eat of it: But the true reason why it is so called is, because God having forbidden man to eat of it, man could not eat of it but by disobeying God and transgressing his commandment, and so bring sin, and the bitter knowledge, and the woeful experience and sense of evil upon himself, which taste and knowledge of evil makes the sweetness of good better relished, and the profit thereof better known and acknowledged. Again, because the eating of this tree was man's sin and full; and gave occasion to God to promise Christ; and to the Son of God to undertake as man's surety to make satisfaction for him, and to redeem him; and out of his evil to raise up a new kind of good, greater and better than that which man knew before, even to bring him to the knowledge of spiritual & supernatural good: In this respect, God might well call it the tree of knowledge of good and evil, upon his own foreknowledge of that event, which he in himself purposed to bring about upon that occasion. As for searching and enquiring what kind of tree it was; whether a vine, as some hold; or a fig tree, as Theodoret thought; or an apple tree, as others; I hold it vain curiosity, because the text calls it by another name, by which none of those trees were ever called. Certainly the fruit of it in itself was naturally good, and had no evil quality in it, which could corrupt or stain man's nature, or infuse malice into him; as I shall hereafter show, when I come to God's commandment by which he forbade man to eat of it. And thus much for the opening and expounding of this part of the history, concerning Paradise, the place of man's habitation in the state of innocency. The doctrines which hence arise, I will but as it were point at and name unto you. First, we here are taught, that God's bounty to man, in the Doctr. 1. God's great bounty to man. creation was great and wonderful, in that he made him not only a reasonable creature endowed with wisdom, knowledge, and ability, to choose out and make an habitation for himself above all other living creatures on earth: but also did provide and prepare for him before hand, and did plant for him a garden to his hand, a place of singular pleasure and delight, stored with all delicacy for his dwelling and habitation. We count it a great bounty, that God gives us large places wherein to dwell, and gives us wisdom and art to build Houses and Cities; and materials necessary for building. And if God bless us with Sheep, Oxen, and other profitable cattle, we rejoice to build stalls, and folds, and enclosures for them; and Houses and Cities for ourselves, and acknowledge ourselves bound to be thankful. But God in the creation was so kind to man, that though he left other living creatures to the wide World, yet he provided a Paradise of pleasure for man to dwell in, and to delight himself; so that this point is manifest. Whence we may gather steadfast hope, and comfortable persuasion, that seeing God was of himself so kind to man, Use. being then but a mere natural creature, as to prepare for him so pleasant an habitation; now when we are made spiritual, and by one Spirit united to him in Christ, and made Sons by regeneration and adoption, he will much more provide an excellent habitation for us, even an heavenly, which shall so far exceed the earthly Paradise, as the state of a Son exceeds the state of a servant, and spiritual exceeds natural. Secondly, here we see, how unnatural and monstrous man's Use 2. ingratitude was, and is declared to be, in that he would be drawn by the subtlety of the Devil, persuading him by the Woman, and the Woman by the Serpent, to yield upon any promise or hope of an higher estate, to transgress any commandment of God, and disobey his word and revealed will, who had so highly magnified his kindness, and made his singular care and providence for him most clear and manifest. But most of all may we all be ashamed and confounded for this, that our first Parents, and we in them, would believe Satan's lies in the mouth of a Serpent, and would give more credit to them, then to the word of the Lord our Creator; as if all his goodness and bounty were nothing in our eyes, which he showed in our creation, and in providing so pleasant and well furnished an habitation for us. Secondly, Gods putting of Adam, into the garden that he Doctr. 2. No idleness allowed. might dress it and keep it, doth teach us, That man in the creation was made, and is by pure nature, most averse and abhorring from idleness; and his true content and pleasure in this World is to be in exercise of his wit, reason, and bodily activity. The earth before man's fall was all fruitful, and brought forth for man's use all necessary and delightful things without art, toil or labour; so that man might have spent all his time in contemplating upon his creation, and all things created: but yet God would not, that man should live, neither did he see or think fit for man to live idle, and therefore put him to dress and keep the garden, in which he had occasion to exercise his mind and body without toil or labour, only for pleasure and contentment. And therefore this doctrine is naturally gathered from hence, and all those Scriptures confirm it, which condemn sloth and idleness, and send the sluggard, as a creature degenerate from his kind, to learn of the Ant and meanest creatures, as Prov. 6. 6. And tell us, that idleness and slothfulness bring hunger, and want, and ruin, and decay to the houses of the idle and sluggish, Prov. 19 15. Eccles. 10. 18. and abundance of idleness was the root of all the evils, which came upon Sodom, Ezech. 16. 49. But the diligent hand maketh rich, and brings plenty of all blessings, Prov. 10. 4. and brings men to promotion, rule and honour, Prov. 12. 24. and makes their substance precious, Verse 27. and their souls fat, Prov. 13. 4. and causeth even women to be praised in the gates, Prov. 31. And that man is by nature, active and cannot brook idleness, it appears plainly by the stirring nature of children, who are never quiet nor content, unless they be busied one way or other; and by the restlessness which is in wicked men, who devise mischief on their beds, and have working heads, and cannot cease from doing something, rather evil exercises than be idle. Now this being a manifest truth, may justly provoke and Use. Detest it therefore. stir us up to loath and abhor idleness, sloth, and laziness, as special marks and igominious brands of naughty persons, miserably degenerated from humane nature, and from the frame and disposition, wherein they were at the first created by God. It was not good for Adam in innocency to live idly, and without exercise, but he must be busied as in mind by contemplation on God's works; so in body by ruling the creatures, dressing and keeping the garden, when abundance of all things flowed to him without toil or labour; much more will it be hurtful dangerous and pernicious to us, who are a people corrupted, and in our whole frame out of order, perverse, and froward. If we give way to sloth and idleness, for if we labour not, we cannot have what to eat: but poverty will come upon us, like an armed man; If we be idle and negligent in honest and good labour, our perverse, rebellious and restless nature will lead us into evil exercises and wicked works. As standing lakes of water grow corrupt, stinking and unwholesome; and ground not laboured, stirred up and tilled, will bring forth corrupt, stinking weeds, briars, thorns, and thistles: So our corrupt, nature if it be not exercised and busied about virtuous actions, and profitable labours, will grow more corrupt, noisome and filthy; and will carry us away into frowardness, vanity and sinful practices, which will make us loathsome to God and men, and will speedily plunge us into misery and eternal perdition. Thirdly, we here see and are plainly taught, that man in Doctr. 3. A contentful estate in innocency. innocency had abundance of all good things, needful for profit, pleasure, and full contentment; and wanted nothing which could be required for earthly happiness, to make him blessed in this World, and fully content with his estate and condition. First, his reason and understanding could not conceive, neither 1. did he know any good, which he wanted and did not possess, whereof he was by nature capable: all worldly goods he had at will; and of heavenly and spiritual good which was supernatural, he had no knowledge nor understanding. Secondly, he had all provocations to move him to serve 2. God, and all bonds to tie, and knit his heart in love to God, and to make him wholly obedient to God, and dutiful and serviceable to him in his whole heart and soul, body, mind, and strength. He had food at will, most sweet, wholesome and delicate, in all variety and abundance, without any care toil or labour; the Earth brought it forth of her own accord; the wholesome and pure air did cherish it, and the Sun and Heavens by their warm influence did ripen, perfect, and prepare it to his hand. He had a most pleasant dwelling, a garden beautified with all earthly ornaments, and a Paradise of pleasure and delight. He was high in honour, dignity and promotion above all living creatures both by Sea and Land, and had rule and Dominion over them all. His exercise was without toil, labour or pain, sweet and pleasant. He had for the exercise of his mind all God's works, the contemplation whereof might, fill his soul with delight and joy in God his Creator; and for the exercise of his bodily strength and activity, he had the dressing and keeping of the garden which was a work of pleasure and delight, not of pains and labour, for it needed no digging, planting, culture or tillage: his business also was without care and fear; for there were no thiefs to annoy him, no evil beasts to hurt and spoil his garden, and to trouble & waste his habitation; so that without further proof, this Doctrine is most clear in, and from the text. The consideration whereof is of excellent use to confirm us in this assurance, persuasion and belief, that God in no respect Use. God no way the cause of man's sin. any cause or Author of man's sin and fall, neither did give him the least occasion of discontent with his present estate, that by seeking to soar up higher, he should catch a fearful downfall into sin, and bring himself in bondage to death, Hell, and the Devil. For we see, God gave him all occasions and abundance of blessings as strong provocations to provoke him to love his heavenly Majesty, and as firm bands to bind, and tie him to obedience. It was the Devil who first breathed pride into man, to aspire and soar above his estate, and suggested into his heart evil surmises and thoughts of God, that God did seek to keep him from a better estate by restraining him from the tree of knowledge, which by eating of the fruit thereof he might obtain, and become like to God. Wherefore let no man charge God with giving the least occasion of discontent to man to provoke him to sin; but let us be humbled with the sight of our own mutability, frailty and vanity, who in our first Parents and best estate were so fragile and mutable, and much more now, being corrupted and made subject to vanity, and slaves of corruption. CHAP. XV. Of the image of God on man in innocency. Sundry opinions of it. What the word signifieth: Zelem and Demuth. Image of God natural, and supernatural. Differences between the image of the first and second Adam. Images essential, and accidental. Particulars of God's image on Adam: in soul and body. Uses of all. ANd God said, Let us make man in our image after our likeness. Gen. 1, 26. Verse 27. So God created man in his own image, in the image of God created he him; Male and female created he them. The general Doctrine of the creation of our first Parents in the image of God, I have heretofore laid open out of these words. It now remains, that I proceed to the Doctrine and Description of that image of God in the special and particular points, thereof; which I reserved to the last place, because it is the main thing which discovers to us the excellent state of man in innocency. As for the blessing of fruitfulness for the increase of mankind, and man's Dominion over the creatures, plenty and variety of bodily food, and a pleasant habitation, the earthly Paradise, they are but externabona, outward benefits: but the image of God contains in it internal blessings of the soul, & of the whole man, as well as external & outward benefits; & therefore I have first dispatched them, & now come to that image of God, in which did consist the highest pitch of man's natural perfection & felicity. In the handling of this point, if I should rehearse the several opinions of the ancients; how they make a difference between Opinion of the image and likeness of God. the image & likeness of God; how some make the image of God to be only in the soul; some in the whole man; some holdthe reasonable soul, as it is endowed with understanding, will and memory, to be the image, and holiness and righteousness to be the likeness of God; others hold that God's image consists in man's Dominion, & Lordship over the creatures; others, that God's image consists in man's immortality; others in this, that man is a spiritual substance in respect of his soul, others that the image of God, after which God form man, is God the Son as he is the image and character of the Father's Person, and the similitude is the holy Ghost; others that the image of God is the humane nature, which the Son was ordained to assume, and did in fullness of time take upon him: If I should rehearse all these, and lay them open, and confute so much in them as in unsound, I should spend time and weary myself to small purpose. Likewise, it would take up exercises of many hours, if I should rehearse the divers opinions, questions, and disputations of the Schoolmen; all which would trouble men's brains, and leave them in a maze or labyrinth, uncertain what to hold or believe; as also the many disputations, absurdities, and contradictions of the jesuits, by which they contradict one another; and some of them themselves, in many things which they teach and affirm concerning the image of God. As for the gross opinions of old Heretics, as of the Manichaans', who utterly denied the image of God in man; and of the Audians and Anthropomorphites, who held that the outward form and shape of man's body was God's imagc; and of the Pelagians, who held that the image of God, in which man was created, was no other but that in which every man is now borne; they are not worthy to be named, it were loss of time to confute them, and to discover the absurdities of them. The main ground which I will wholly build upon, shall be the word of God, written in the sacred Scriptures; and what I find in the Fathers and best modern Writers agreeable to the Scriptures, that I will commend unto you; and where I find them differing from God's word, I will be bold to profess open dissert, and show my dislike; that none may be misled by them, or by any who build upon humane authority. But, that we may understand this point plainly and fully, I will first of all sift the words of the text, and show what is the image and likeness of God, and how we are to understand the phrase of making man in his own image, and after his likeness. And secondly, I will show the particulars wherein man was made like unto God, and what is that image in which he was made. First, the image of a person or thing is that, which though it What the word mage signifies. differs in nature and substance, yet is form by that person and according to that thing, and in all things made like unto that whereof it is the image; in so much that he who knoweth the person or thing itself, when he seeth the image, can discern that it is the image of such a thing or person, and that it is very like him; and by seeing the true image he knows and discerns what a one the person or thing is, whereofit is the image: this is the first & the most proper sense of the word image, 〈◊〉. and thus it is used where statues of gold, silver, wood, stone, or other metal, made in the shape of a man to represent him, or in some other shape to represent a feigned God, are called images, as Num. 33. 52. where God commands the Israelites to destroy the Idols of the Canaanites, and calls them molten images; and a King. 11. 19 the Idols or statues made to represent Baal the God of the Zidonians, are called the images of Baal. And man being made a fit creature to represent God, and to show his glory, is in this sense called the image and glory of God, 1 Cor. 11. 7. Secondly, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zelem, image, is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Zelem. that is, abusively, to signify a vain shadow or bare form and shape of a thing without a substance; such as is the shadow of a man or other creature; or a shape form in the fancy, having no being but in man's imagination, as Psalm 39 6. where every man is said, to walk in a vain shadow, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zelem, image, and Psalm 37. 20. the vain fancy and dream of the wicked, that is, the vain felicity, which they frame to themselves, is called by the same name Zelem, image. Here in this text the word is used in the first sense, for such a thing, or such a creature as differing in nature and substance from God, yet in that nature and substance is so like unto God, and doth show forth the glory, wisdom, power and other attributes of God; that they may be seen and represented in some good measure in the things, and by the things which are proper to that creature. And an image according to this sense hath in it two things Two things in an image. 1. to be considered, to wit the matter and the form. The matter is the nature and substance of the creature, differing from the substance of the thing, whereof that creature is the image, and yet a very fit subject to receive such a form, and such qualities as may make it very like the thing whereof it is the image; as for example gold, silver, wood, and stone, differ in nature and substance from man; and yet they are fit to receive the whole outward shape of a man's body, and to be like unto it in all parts. If things be both of one kind and nature, though the similitude be never so great, yet the one is not called the image of the other, except it be made by, and according to it: as for example, One egg is not the image of another, nor one apple, nut, or fig another's image; nor water, nor wine of the same kind in several cups, though they be very like, because they are both of one nature and of the same kind, and one is not made and form by another. Secondly, the form of the image is the likeness and similitude, 2. which is in all the parts & properties of a thing, by means whereof it resembles that whereof it is the image, & is like unto it, & so becomes the image of it; as for example, the form, & shape, & resemblance, which is in the image of gold, silver, or stone, by which it resembleth and expresseth all parts of a man's body, and the colour of it, by which it resembles a man's hair, face, hands, and clothes, that is the likeness by which it becomes the image of a man, even of this or that particular man, and is known and discerned to be his image, and in it his shape is plainly seen. Both these are here to be understood in this word image, and God's image contains in it both the similitude or resemblance, by which man is said to be like unto God in all his natural properties, gifts, and endowments; and also his nature, and substance, which though it differs from God's nature and substance: Yet is a fit subject of such properties, gifts, and endowments, which resemble Gods attributes and properties. Secondly, the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demuth, which is here translated likeness, is used in a twofold sense: First, it signifies Demuth. 1. the similitude and likeness, by which one thing resembles another in all the special properties of it; thus it is used Psalm 58. 4. where the poison, rancour, and malice of the wicked is said to have the likeness of the poison of asps; and Ezech. 1. 10. the likeness of the faces of the four living creatures, in ezechiel's vision is said to be like the face of a man, and of a Lion, and of an Ox, and of an Eagle; and Dan. 10. 16. one is said to touch Daniel, who had the likeness of the Sons of men. Secondly, it signifieth the same that the word image doth, that is a thing 2. which is made like to another, and is the very pattern which resembleth it in all parts, and properties, as 2 King. 16. 10. where the pattern of the Altar of Damascus which Ahaz sent to Vriah the Priest, is called the image of it. And 2 Chron. 4. 3. the images of Oxen which Solomon made under the brazen Sea, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demuth, the likeness of Oxen, and Isa. 40. 18. an image made to represent God, according to that conceit of him, which men frame in their minds, is thus called. Here in this text the word is used in the latter sense, and signifies the same, that the word image doth in effect, but in a diver and manner. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Image, signifies first a creature, and then the likeness by which that creature so resembles God the Creator, in all the special properties of it, that it becomes his image. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, likeness, signifies first the similitude, and then the creature; that is, such a similitude and resemblance of God stamped upon the nature and being of a creature, as makes it the very image of God, and so these two words, Zelem, Image, and Demuth, Likeness, are (as the best learned and most judicious expositors of this text do affirm) the one the exposition of the other; The word Image showeth, that the creature barely considered is not God's image; but by the natural properties, and gifts by which it resembles God. And the word likeness showeth, that the similitude alone is not the image, but as it subsists in a fit subject, and flows from the nature and properties, which God gave it in the creation. Upon these grounds we may easily understand, that the phrase of creating man in Gods own image and likeness, signifies Gods creating man of such a nature, and endowed with such natural properties, gifts, and endowments; that he doth in them all resemble himself, and is his lively image very like to him; showing forth his divine properties and attributes of goodness, wisdom, power, knowledge, and in all things conformable to his just will. Thus much for the opening of the words. The next thing to be considered, is the Image itself, and Image of God natural, and supernatural. the special things wherein it doth consist. And here I hold it necessary, first to distinguish the image of God, and his likeness into two kinds. The first is natural, form in the creation. The second is supernatural and spiritual, form in man by the holy Ghost dwelling in him. This distinction, though divers people (lead by custom and humane authority more than the word of God) do reject as a mere device of mine own: yet I find it plainly laid down in the word of God. For the holy Apostle Saint Paul, 1 Cor. 15. 49. doth in express words affirm, that as there is both a first Adam made of the Earth, earthy, who by Gods breathing into him the breath of life became a living soul in the first creation; and also a second Adam made a quickening Spirit, even the Lord Christ from Heaven heavenly. So there is a twofold image of God in man; the first: The image of the earthy Adam, in which he was created; which though he forfeited, and lost by the law of justice: yet by God's common and general indulgence in Christ, he did so far retain and communicate it though, grievously mangled & defaced, that we are said to have borne it, who are Adam's natural progeny, and were created upright in his loins. The other is the image of the heavenly Adam, the Lord Christ, who being in the form of God, equal with God, did humble himself to descend from Heaven Phil. 2. by taking our nature upon him, and framing to himself out of the seed of the woman by the operation of the holy Ghost a most pure and holy manhood, which did bear (over and above the image of the first Adam deformed with many frailties and all our infirmities, sin only excepted, Rom. 8. 3. Philip. 2. 7.) an holy and heavenly image created and framed in his humane nature by the working of the holy Ghost, which is given to him not by measure, joh. 3. 34. even from his first conception, Luk. 1. 35. And this image as the elect, regenerate and faithful do bear in part, in the state of grace, while they are by the inward work of the Spirit conformed to the image of Christ, Rom. 8. 29. and Christ is form in them, Gal. 4. 19 So they shall fully and perfectly bear it in heaven after the last resurrection, 1 Cor. 15. 49. And as the holy Apostle doth distinguish these two images, and doth oppose the one to the other, making the one the image of the first Adam, who was of the Earth earthy; the other proper to Christ the second Adam, who is the Lord from Heaven heavenly; so he doth show divers differences between them in his divine Epistles, which are confirmed also by other Scriptures. First, the image of God in the first Adam was natural, it Differences between the image of the first and second Adam. 1. was that which was given him in the creation; so my text here saith, God created man in his own image: But the image of God in the second Adam was supernatural and spiritual; for he was conceived, and form in the womb by the holy Ghost, Luk. 1. 35. and his image is communicated to men, and they are changed into it by the Spirit of God, 2 Cor. 3. 18. Secondly, the image of God in the first Adam was mutable, 2. and Adam did forfeit it, together with his life and natural being, by his sin and disobedience: And although God, out of his common favour and indulgence in Christ, doth still continue it in some degree to Adam's posterity; yet it is much defaced and deformed in all parts, and in some parts quite abolished, and is now styled the likeness of corruptible man, Rom. 1. 23. and the likeness of sinful flesh, Rome 8. 3. and the form of a servant, and likeness of frail men even as it was in Christ, Phil. 2. 7. But the image of God in Christ is immutable; neither our sins which he bore, nor all our infirmities, nor the Devil, nor the World, nor all the powers of darkness, nor the curse of the law, which he was made in his death, nor the wrath of God and the agonies with which he wrestled in his agony, both in the time of his bloody sweat, and on the cross when he cried out, My God why hast thou forsaken me? could deface or impair that spiritual and supernatural image of true righteousness and holiness, which was stamped on his humanity, and in which it was framed by the holy Ghost; but over all those enemies and powers he triumphed, even upon the Cross, Colos. 2. 15. and in his cursed death he offered up himself a sacrifice most pure, holy and without spot, Heb. 9 14. so that his holiness was no whit stained, nor Gods spiritual image in him defaced, or diminished. And as this spiritual image could not be diminished in Christ the second Adam, our head: so it Rom. 8. 35. joh. 4. 14. and 14. 16. is indelible and cannot be defaced in any of his members truly regenerate and united to him by the same spirit; but it daily increaseth in them, and they are transformed into it, from glory 2 Cor. 3. 18. to glory, by his Spirit in them, which is stronger and greater than the Devil, the Spirit of malice which is in the World, and joh. 4. 4. 2 Cor. 1. 22. rules in the children of disobedience; For the Spirit seals them up, unto the day of redemption, Ephes. 4. 30. And they cannot sin by apo●acy, and fall into infidelity and impenitency, 1 joh. 3. 9 because the seed of God abideth in them. Thirdly, the image of God in the first Adam was most perfect 3. at the first, for he was created perfect with natural perfection; and the natural image of God was never so perfect in any of his natural sons, as it was in him at the first. And as it decayed and was defaced in him by his fall: so in all of his posterity who are Gods elect, it gives place to the better image of Christ; And in his Sons who are reprobates, it shall be utterly abolished at last, and changed into the image of the Devil, when they shall be punished with everlasting destruction from the presence of God, and from the glory of his power, 2 Thess. 1. 9 But the image of God in the second Adam, is at the first in the least measure like a grain of mustard seed, and still it increaseth, till at last it cometh to fullness and perfection in glory. In Christ our head it was not so clear, nor so full at the first, being eclipsed with our infirmities; but that he, did grow up in wisdom, and stature, and favour with God and men, Luk 2. 52. and so this image increased in him, and he was more and more full of the holy Ghost, till at length he was perfected with glory. And so likewise in the state of grace, it daily increaseth in all the true members of Christ, till they come to glory, and bear the heavenly image of Christ, and attain to the fullness of him, as appears Rom. 12. 2. 2 Cor. 3. 18. and 4. 16, Ephes. 4. 13, 16. Coloss. 3. 10. 2 Pet. 3. 18. 〈◊〉 Fourthly, the image of God in Adam consisted only in such gifts and endowments as made him a perfect natural man, 4. capable of an earthly felicity: It did not enable him to search into the heavenly things of God, nor make him partaker of heavenly glory: But the image of God in Christ consists of spiritual gifts and supernatural graces, which do enable a man to search into the deep things of God, which never entered into the heart of Adam in innocency, 1 Cor. 3. 9, 10. or of any mere natural man; and which do make him fit to see God and to inherit the Kingdom of heaven, 1 Cor. 15. 50. and Hebr. 12. 14. The image of God in which Adam was created, did consist chiefly of original righteousness, which was but a perfect natural 5. uprightness, and conformity of his reason, understanding, will and affections to the will and law of God, made known to him in the creation, and also in the perfect frame and disposition of his body, and of all parts thereof, by which they were most apt and ready to follow his upright reason, will and affections in all things, and to move and work accordingly; and the Scriptures attribute no more to man, while he bore that image in the creation, but only that God made man upright, Eccles. 7. verse last, this was the height and perfection of that image. But the image of God in Christ, the second Adam contains in it the righteousness and holiness of truth, Ephes. 4. 24. that is, a righteousness wrought in us, by the holy Ghost, and a true holiness and holy conformity to God, which cannot fail and deceive, and which doth elevate and lift us up to heavenly felicity, and the eternal fruition of God. The image of God in which Adam was made, was but the 6. uprightness of servants, and conformity to the will of God; commanding as Lord and Creator under pain of death, Gen. 2. 17. But the image of God in Christ is the image of Sons and Children, not only adopted to God in Christ; but also begotten and borne of God's immortal seed, even his Spirit, and made partakers of the divine nature, joh. 3. 5. Gal. 4. 5. 1 Pet. 1. 23. and 2 Pet. 1. 4. 1 joh. 3. 9 Lastly, the image of God in which Adam was made, did 7. not in the greatest perfection of it give that fullness and sufficiency of contentment, which might settle his resolution never to desire more; for he, out of a desire to know more, and to be like God in knowing good and evil, was easily tempted and drawn by the Serpent to eat of the forbidden fruit: But the image of God in Christ, the second Adam gives such solid content to God's people, even here in this frail life in the state of grace, where they have it but in part, that neither life, nor death, nor Angels, nor principalities, nor powers, nor anguish, persecution, peril or sword, can make them willing to forgo it for any other hope: and in the full perfection of it after the last resurrection, it brings fullness of joy, contentment and satisfaction, and fills men up with the fullness of God, Psalm 16. 11. and 17. 15. Rome 8. 35. Ephes. 3. 19 Now these things which I have here laid down by way of plain Doctrine, concerning the true meaning of the words image and likeness, and the difference between the image of God, in which the first Adam was created, and the image of God in the second Adam Christ, in which he was form by the holy Ghost, and into which all the elect are changed and renewed, when they are regenerate and made new creatures in him may serve for excellent use: as I shall show, when I have described the image of God, wherein our first Parents were created, and have laid down, by way of Doctrine, the particulars wherein it doth consist. But before I can distinctly describe the Image of which my text here speaks, I must yet a little more distinctly show the several sorts of images which, are images of God, and of other things. There are images which are essential and perfect, to wit, every Images essential, and accidental. person begotten by another of his own nature; and images which are accidental and imperfect. An essential image, is either absolute and most perfect; or less perfect. The essential image which is most perfect and absolute, is one person begotten by another of the same undivided substance 1. and being, in all essential properties equal and alike, distinct only by personal properties and subsistence. Thus the eternal Son of God is the image of the Father of whom he is begotten from all eternity, of the same nature and individual substance. For the second person the Son, considered according to his divinity simply as God, before his assuming of our frail nature; is said to be in the form of God, that is, his person is of the same essence, glory, and majesty with the Father, and he thought it no robbery to be equal with God, that is to have all essential properties of God equal which the Father, as the Apostle testifieth, Philip. 2. 6. and in this respect, he is called the image of the invisible God, Coloss. 1. 15. and the brightness of his glory, and the express image of his person, Hebr. 1. 3. which words though they have respect to Christ, as he is the Word made flesh, and God incarnate, revealing God in his goodness, wisdom, justice, mercy, power, and the like: yet they must not be limited to his incarnation; but are extended to his deity as he is the eternal Word the Son the second Person, by whom the Father created all things, and who with the Father doth uphold and sustain all things as the words immediately following do show. For indeed the eternal Word the Son, is in the form of God, one and the same God, of the same substance, glory, and majesty with the Father, and only distinguished in personal properties, relatiom, and subsistence: And therefore he alone can truly be called the image of God in this sense, which is most perfect and absolute. The essential or substantial image which is less perfect than 2. the other, is either natural or supernatural. A natural essential image is one person begotten by another Natural. of the same nature and kind of substance, and equal and alike in the same kind of natural properties, but not of the same singular substance and individual properties; thus every Son of man is the image of the Father which begets him; for though he hath a several soul and body, and several properties which are of the same kind, but not the same singular with those of his Father: yet because his body and soul, and all the faculties of it, are of the same kind, and in the outward form resembles his Father, and his Father may be seen as it were in him, therefore he is his Father's image and made in his likeness. A supernatural essential image is a nature or person, who And supernatural. is so begotten of God by the holy Ghost, given to be and abide in him, as the immortal seed of God, that he is made partaker of the divine nature; that is, hath not only supernatural, and spiritual gifts wrought in him, by which he is made fit to see and enjoy God: but also is united to God, and God becomes his portion for ever. This image is either primary or secondary. The primary image 〈◊〉. of this kind is only Christ as he is man, or the humane nature of Christ, which God form and made in the womb of the virgin so pure and holy by the holy Ghost from the first conception, in which the holy Ghost came upon her, and the power of the Almighty over-shadowed her, Luk. 1. that it was not only most pure and holy, and full of the holy Ghost from the first being of it; but also was personally assumed and united to the eternal Son of God, the second Person in the blessed Trinity, and so became the first borne of every creature, Coloss. 1. 15. and the first fruits which do sanctify the whole mass of the elect, 1 Cor. 15. 23. and he head from whom the Spirit is derived unto all the elect, Ephes. 4. 15, so that they become a kind of first fruits of God's creatures, jam. 1. 18. The secondary supernatural image is every elect, regenerate child of God, begotten and borne of his Spirit, shed on them through Christ, Tit. 3. 6. and so created a new man after God, in righteousness and holiness of truth, and made partakers of the divine nature, one with God in Christ and by Christ, joh. 17. 23. I call this a secondary image, because the elect become this image not immediately, but after a secondary manner, by deriving the Spirit from Christ, and by union with God in him. I call it a supernatural image, because it is above man's nature, and belongs not to him in the creation, nor consists in any natural properties or resemblance. And I call it an essential image, because every regenerate man, hath in him the holy Ghost dwelling as the soul of his soul, quickening the whole man; which Spirit is of the same essence with the Father and the Son. And in respect of this Spirit, and his gifts dwelling in his tabernacles their bodies, and furnishing them throughout; they are truly called, and are indeed, a new image of God, and new creatures. All these sorts of images are to be excluded out of this text, for our first parents are not here said to be created after God essentially or supernaturally, but only in the accidental and natural image of God; as I have in part showed before, and shall also hereafter more fully show in all the particulars. The accidental or imperfect image of a thing or of a person, is a thing or person so framed and made by another, as by a pattern, and after the likeness of that pattern, that it doth very much resemble it in likeness and similitude, but yet is not every way equal, nor in all things fully alike, nor of the same nature and substance with it. In an image of this kind, there are required two things necessarily: First, that the thing which is the image be very like, that whereof it is the image; yea so like, that it must resemble and 1. represent either the nature and essential form of it, or the outward form and figure, or some special properties and proper qualities of it; or all these together, and yet in a different substance. Secondly, that it be form and made by that whereof it is the image, and according to the pattern of it: Where any of these two is wanting, there can be no image at all; as for example, One egg is like another in nature, substance, and all natural properties; yet that egg is not the image of the other, because the one is not made by the other, as the pattern of it: so we may say of an apple, or a fig, and of many other things; but the form of an egg or apple made in chalk, or paste, or wax, is the image of an egg or apple, though not so like it as another egg or apple, and far different in nature and substance, because it is form by it as by a pattern. And again, though an egg be form in the body, and of the natural substance of a bird, and sometimes worms are bred in the bodies of men and beasts; and the egg resembles the bird in whiteness or in variety of other colours, and the worms seem like man's flesh, in whom they are bred, both in colour and substance, and in life, sense, and motion: yet they cannot be called images, because they are not like in shape nor outward form, nor in any property, but only in some qualities, and small resemblance. But the picture or statue, made after a man, and in many things like him, though more like another man then him, yet it is his image, and not the image and picture of another: so the figure of a man appearing in a glass when he stands before it; though it differs in nature and substance, and is but a vanishing shadow: yet because in outward shape, form and colour it is very like, and is expressed in the glass by him looking in it, therefore is his image. And the impression of a stamp or seal made in wax or well tempered clay is the image of that stamp or seal, though it be not perfectly like, by reason of some small defects in the wax, clay or stamping; and the impression of another seal engraven with the same figure or letters may be in all points more like, and yet not the image of it, because it was not made after it, but by another seal engraven with the same figure. Now then, that we may plainly see that man was created, Man made after God's image, how. and how he was created in the image of God, and made after his likeness, and that he is a true accidental image of God his Creator, We are to observe and take notice of these two things: First, that God did frame man's nature, even his whole soul and body after himself, with intent that both his substance, 1. and natural properties and endowments might take their pattern from him his Creator; that is, in a word, God himself was the original and chief pattern by which alone man was made and form. Secondly, that though divers other creatures had in divers 2. things more resemblance of God, than man had; as the heavens in large comprehension of the visible World; the Sun in glorious brightness, beauty and Majesty; the highest heaven in glory and immutability; And all creatures, as they have essence and being, and were made good and perfect in their kind, have, some more, some fewer impressions and resemblance of God in his essence and attributes: yet none can be called the image of God among all visible creatures but only man; because, though God form all things after his own will, wisdom, and goodness; yet he made no visible creature living or without life, so far resembling himself in his nature and essential properties, that it might justly or with good reason be called his image, but only man. As man alone of all creatures under heaven was made in the image of God; so man alone doth so plainly resemble God, is so stamped with the impression of God's properties, and in his whole nature and frame is made so fit a subject for God to dwell in, and to be conformed to God; and wherein God may show his wisdom, power, goodness, liberty of will, justice, mercy and other attributes, that he only of all visible creatures can truly be called the image of God. Let us now therefore, in the next place, come to the things Particulars wherein the image of God stood. Conformity of Adam to God. wherein this image of God did consist, and in respect of which things man is said to be created in the image of God, and to be the image of God his creator. First, it is a most certain truth that the image of God, in which man was created, is nothing else but the conformity of man unto God; and man is truly called the image of God in respect of all those things wherein he doth, more than any other visible creatures, resemble God in his divine essence and properties. Now this conformity of man unto God is twofold, primary, or secondary. primary conformity, is seated in the Soul of man, or in man In soul. according to his soul the chief part of his substance. Secondary conformity is that which is in man according to his body, and consists in the body and in things which belong to his body. Conformity of Man to God in his Soul, is either in the Nature of substance of his Soul, or in the natural Faculties, Properties, and Endowments of it. First, conformity to God in the Substance of his Soul, is the 1. In the substance oh 〈…〉 t. similitude which man's Soul hath unto the nature and substance of God, in that man's Soul is not a Corporeal substance, as all visible Creatures are, nor a Material body created of any former matter, but it is a pure Spirit, even a spiritual, incorporeal, invisible and living substance, and so it is called. 1 Cor. 2, 11. & Heb. 12. 23. and both here in my text; and 1 Cor 15. 45. a Living Soul which lives and gives life to the body; and in these things it is like unto God who in his nature and being is a Spirit, or a spiritual substance, as our Saviour affirms, Joh. 4. 24. & is called the Invisible God Coloss. 1. 15. & Tim. 1. 17. and the Living God Psal. 42. 2. & jer. 10. 10. & joh. 6. 96. and his Eternal power and Godhead are called Invisible things, Rome 1. 20. yea as God saith of himself, Isa 40. 18. So we may truly say of man's Soul, that it cannot truly be likened to any visible thing, neither can any bodily substance resemble it. Conformity to God in the natural faculties, properties and endowments 2. In the natural faculties of it. of his Soul is the likeness, and similitude which man in respect of his reason, understanding, liberty of will desires and affections, all upright and perfect, had unto God's wisdom, knowledge, goodness, liberty, justice, mercy, and the like. First, man in his perfect understanding, natural light, wisdom 1. and knowledge, did resemble God's wisdom, and knowledge of all things. For man in his creation, and natural integrity did rightly know God and himself, and did perfectly understand all the works, and the nature of all the creatures of God, and what was good both for himself and them, so far as was needful in his kind, and in that natural estate, and what was just for him to do: and how to bear himself uprightly towards God and all his creatures. That he had the knowledge and understanding of all these things sufficiently to make him perfect and happy in that estate; and that there was no error or ignorance in him of any thing which was meet for him to know, appears most plainly by divers things. First, by Gods giving to man dominion and rule over all living creatures, and putting him in the garden to dress it, and putting all the earth in Subjection to him; which God would never have done, being infinitely wise and just, except he had known man to be one who understood and knew the nature of the earth, and all Herbs, Plants, and Trees in it; and by his reason, wisdom and knowledge was able to rule all Creatures with discretion, and to order them according to their several natures, and to dress the garden, and subdue the earth. Secondly, by Adam's naming of all the Creatures, every one by such a name as did show the nature of it; so that God did approve and confirm the names, Gen. 2. 19 and every Creature did in all likelihood come to Adam being called by that name. Thirdly, by the understanding which he had of the nature of the woman (when God showed her to be form of his Rib) and presently giving her the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Woman, or she Man, Gen. 2. 23. Fourthly, by Adam's free conversing with God, and hearing of his voice without fear or dread; which was a strong evidence of an upright heart and pure conscience, and that he knew God, and his goodness; and that though God was greater than he could comprehend, yet God would not hurt him, but uphold him so long as he did obey God's will revealed to him. Secondly, man did resemble God in the perfect liberty and freedom of his will, and in the perfect conformity of it to the revealed 〈◊〉. and known will of God, and in the readiness and natural forwardness of it to will whatsoever good was within his power, and of himself to will nothing which was unjust and evil: by these things he resembled the free will and liberty of God, and his justice and equity in all his doings. That man's will was most free to good, and that he had power of will to obey God appears, First by this, that the Law of God was written in his heart as the rule of his life and actions; and that so deeply, that it remains Rom. 2. in the heart of his corrupt seed in some measure, & cannot be quite blotted out. As he knew by his understanding and in his mind, so he was willing in his heart, to will and to do all accordingly; & of himself would never have fallen, if the Devil, that Spiritual wickedness, had not by the Serpent seduced and deceived him. Secondly, by the power and Dominion which God gave to him over all Creatures visible; which he would not have done, if man had not been as ready in will, as perfect in knowledge to rule them aright. It is not knowledge alone, but uprightness of heart, and will, and power, and freedom to will just things justly, which God requires to make an able and sufficient Ruler, as David 2 Sam. 23. 〈◊〉. testifieth in his last words. Thirdly, it is manifest by the commandment which God gave to man to be obeyed under pain of death, which he being a good God would never have imposed on man, if man's will had not been free and upright; for than he had laid a snare which man could not have avoided; and had required more of man, than man by his natural power was able to perform. Thirdly, man was also conformable to God, and to his just 〈◊〉. will, goodness, purity and happiness, in all the desires and affections of his heart and soul. He of himself desired no more but that which God gave him and allowed him; he loved God as his Creator, and the author of all his good; He did rejoice in God's favour, love, and bounty; He delighted himself in all the natural gifts which God had given him, and in the good creatures of God; there was perfect Harmony and sweet consent between his reason, understanding, will, and his desires and affections: whatsoever he knew to be good and just, that he freely willed, desired and affected: there was no disorder, discord or repugnancy and dissension in any power or faculty of Soul, or Body; no lest cause of grief, but all joy and content. And of himself he never would have desired more than God had given, nor coveted an higher estate, if Satan had not suggested such desire, and seduced him. This, and indeed all the whole perfect uprightness of man in all the powers and faculties of his Soul, in his understanding, will, desires and affections is most clearly confirmed by plain testimonies of holy Scripture. First, by the last verse of this Chapter, where it is said that when God had created man Male and Female, and finished the Creation, he saw every thing which he had made, and behold it was very good. If man was very good; then was he upright in all the faculties of the Soul, in his understanding, will, desires and affections, and there could be no discord among them; for that is evil and miserable. Secondly, we have the testimony of the wise Preacher Eccles. 7. 30. that God made man upright, that is, in Original righteousness, conformable in his upright reason, understanding, will and affections to the just revealed will of God. Thirdly, experience teacheth that the things which make man ashamed, are ignorance and error in mind and understanding, perverseness of will, disorderly lusts and affections, and deformity and distemper either in Soul or Body. Now Man and Woman had no cause of shame in them, neither were they ashamed when they were naked and went uncovered in all parts, as we read Chap. 2. 25. and therefore in the state of innocence all these causes of shame were far from him, and he most free from them. The Secondary conformity of man to God, which is in man In body. 1. according to his Body, consists in things which belong to the body and to the outward visible man. First, we must not conceive, that God is any kind of body or bodily substance (as blasphemous Vorstius and other Arminians have written) neither that God hath a form and shape like a man's body, as the Anthromorphites of old dreamt: For it is manifest, that in him, who is infinite, and so present in all places, that he is in his whole essence in every place; should have any difference, or limitation or dimension, or measure of several parts, which is necessarily required in the form, shape and substance of man's body and every bodily thing. But yet, because in the most wise, and artificial frame, and 2. natural temper of man's body; and the most fit disposition, and order of all parts, by which it is a fit subject for a reasonable Soul, and the principal parts of it fit instruments for the several faculties of the Soul, whereby to perform their many and several works and operations the wisdom, power, and goodness of God did shine forth of man's body, more than in all visible creatures; and the Image of God appeared in it. Man's eyes, sight, and all outward senses did represent God's omniscience and knowledge of all things; his hands did show and represent God's power to do and work whatsoever he will; his arms did represent God's strength and power to save his People, and to destroy his enemies; The beauty, comeliness, & natural majesty which appeared in man's body & upright stature, by which he did overlook all creatures, as one most fit to rule them, did show forth and represent the glory and majesty of God and his Lordship, dominion, providence and power, by which he governs all things. In a word, though man's body was mutable in the Creation and state of innocency, and might fall from that state: yet so long as man did continue in that state, and did not sin, he had that lively vigour, & perfect temper of body, which did free him from death, and all evils which tend to hurt and destruction; which also was able to uphold him in life and strength for ever, if sin had not entered, and so in some sort he was immortal and impassable, not subject to death or any passion and suffering of hurt and evil in his body, and so there was in his body some likeness of God's immortality. For proof of this we have good arguments in Scripture: First, God himself showeth that murder, and shedding of man's blood is a defacing of his Image in which he created man; and for that cause he threatens revenge of murder, and of violence offered to Man's blood, Gen. 9 5, 6. Now murder and shedding of man's blood ●s a defacing of man's body; therefore the body also is a secondary Image of God. Secondly, the Scriptures which set forth God's attributes and workings by several parts of man's body; as his omniscience and providence by Eyes, Psal. 33. 18. 2. Cron. 16. 9 his activity and working by Hands, as Exod. 15. 16. Psal. 44. 3. Isa. 51. 9 his love, and mercy by Bowels, as Isa. 63. 15. Jer. 31. 20. his punishing and revenging justice by breath of mouth and nostrils Psal. 38. 15. and Isa. 11. 4. his secret thoughts, counsels and purposes by Heart, Psal. 33. 11. his utterance of his mind and will by Mouth, Jer. 9 12. these Metaphors do show that the body of man and chief parts of it have some similitude of God's attributes and works, and so man's body is secondarily the Image and likeness of God. Thirdly, the Scriptures show that death is the wages of Sin, and all mortality and subjection to evils and passions, which tend to hurt and corruption came in by man's disobedience and fall, as appears, Rom. 5. 12. and 6. 23. and by Gods, commination, Gen. 2. 19 But in the Creation and state of innocence man had in him no Sin, nor any inclination of himself to any evil or Sin; therefore he was after a sort immortal and incorruptible in his body, and had even in it a similitude of God's immortality. Fourthly, the body was in all things conformable to the Soul, fit and ready in all things to follow the motions of the Soul, to be directed and moved by the upright reason will and affections, and to do all works unto which they move it; and therefore as the Soul was made in the primary Image and likeness; so the body in the secondary Image and likeness of God. Lastly, to conclude this doctrine of God's Image in which man was created, we may not unfitly affirm, and with good reason hold; that though man in the state of innocency, before the promise of Christ, had no Supernatural gifts, nor any part of the Spiritual Image of the second Adam; but was only a perfect natural man, and not immediately, & proximâ potentiâ capable of supernatural grace, nor of the Divine nature: yet because his nature and whole frame was such as had a possibility, or remote power, to be made partaker of the Holy Ghost; united to God in Christ, and made pattaker of the Divine nature, and a new creature, or new man framed after God; therefore he in this respect may be said to be Created in the Image of God; that is in such a form, and of such a nature, as had a possibility to become like unto Christ, and a new creature made in the Spiritual Image of God. Now this Doctrine of God's Image briefly and compendiously Use proved in all parts, is of excellent use. First this discovers the infinite riches of the bounty of God passing 1. Riches of God's bounty to man. all bounds; and declares his goodness to be like a great deep which can never be sounded, in that he hath overcome all our evil and malice towards him with his great goodness to us, and and when we had forfeited our being, and his Image in which he created us good and perfect with all natural perfections, and did justly deserve to degenerate and be turned into the Image of the Devil, and to become in the likeness of his malice, and and misery; he out of his own mere mercy and free grace and bounty, did give his Son, and the Son did freely undertake to humble himself, to become a second Adam, made in a better Image, even an heavenly and spiritual, that he might not only suspend the execution of God's just sentence upon mankind, and procure to the first Adam and all his posterity the continuance of their natural being for a time, and of some relics of the Image which they had wholly forfeited: but also might renew a great number chosen out of mankind, and restore them to a better, even an heavenly Image; by transforming and changing them into his spiritual and supernatural Image, and making them conformable to it, and partakers of the Divine nature, by the mysticail dwelling and powerful operation of his spirit in them. Here is that which may dazzle the eyes of men, and the sight of Angels, when they look into it; and which may astonish all hearts of men, and confound all humane reason, when they think of it, and hear it preached; That God infinitely just and holy, to hate and punish Sin, should, by our evil, and Sin committed against him and his just will and Law, take occasion to be more good, and to show greater goodness to us; and when we deserved, to have no being but in Hell and eternal misery; hath raised us up to the spiritual state of grace, from which we cannot be hurled and cast down by all the powers of darkness, and by which we shall ascend to the blessed state of Heavenly and Eternal glory. Here is love surpassing all knowledge, the depth whereof we may admire, and adore in silence; but neither can our hearts conceive, nor our tongues express the fullness thereof. Secondly, this former discourse shows, what a vain and foolish 2. Use Not to stick in received opinions, as unerring. thing it is for Christian people, to be so wedded to the opinions of godly learned men in all points, which have been formerly received and commonly believed; or to be so strongly conceited and persuaded of their full understanding and perfect knowledge of all the Scriptures, and of all truth taught in the written word of GOD; that whatsoever they have taught, and commonly held, they will cleave too till death; and they will receive and embrace no truth, nor any exposition of any Scripture, which hath not been before observed, taught and published in the Sermons and writings of the godly learned Ancient Fathers, and the soundest Orthodox modern Divines. I confess the Scriptures alone, daily read and heard by men of ordinary capacity and learning, are able to make them wise to Salvation; For the way to life may easily be discerned by their guidance, and direction. But there are degrees of knowledge, and divers measures of gifts; and when a man knoweth enough to bring him on in an ordinary way to life, yet there is still more knowledge to be learned, and a greater depth of knowledge to be found in the Scriptures which are doubtful, obscure, and more hard to be understood; and many new expositions of divers places, which more plainly and fully confirm solid truths formerly believed; which he that searcheth out and discovereth, doth thereby get more strength in faith, and growth in grace, and more spiritual joy and comfort, and runs on faster and more speedily and steadfastly in the way to Salvation. We see here for example, the common opinion of Ancient and modern writers to go currant; that there is but one kind of Image of God in man; and that the Image unto which Christ restores us, is the very same in which Adam was created; that Adam had power by that Image to obtain Heavenly glory, and to grow up to that estate, which the elect Saints come to in Christ; that Christ restores no more but that which Adam lost, and unto which he should have attained after some time of continuance in innocency; that he was created in holiness as well as Christ, and true Christians are, and so partaker of the Holy Ghost. And when any thing is taught out of the Scriptures to the contrary, many mouths, even of more learned men, are opened to gainsay and oppose: And yet you see the Scriptures more narrowly sifted do teach most plainly to the contrary, and have not any plain speech tending to prove these common opinions: yea the Scriptures which are alleged for them, & are so applied & expounded, do prove the contrary, if they be well weighed and considered with a clear judgement, not forestalled with prejudice and partiality: wherefore let us wholly depend on God's word, and not on men's reason or judgement to subject either the Scriptures or the sense of them thereunto; and let us still more and more thirst after increase of knowledge and understanding of Divine truths hid in the harder places of Gods written word, knowing that these are the last times wherein knowledge shall be increased, as we read, Dan. 12. 4. Let us not consider the Person which preacheth and teacheth, but what is by him taught. If new expositions and Doctrines, not formerly taught, yea crossing the common opinions, be proved by better grounds and clearer evidence of Scripture, and tend more to advance other saving truths, to beat down errors, and to increase Piety, and godly affection in men; let men take heed, and beware of rash opposition and gainsaying, lest they be found to fight against God, while they stand Act. 5. too much for the authority of men, though such as have been holy and godly servants of Christ, and famous in their generations. Thirdly, this doctrine of God's Image in Adam doth both discover Use 3. Of confutation of erroneous opinions. and also minister strong arguments whereby to confute divers erroneous opinions much dissenting, and dissonant from the solid truth and word of God, to wit, not only those mentioned before, but others also; as, that God's Image was only original righteousness or justice, and that the natural faculties of Soul and Body did not concur to it; that the whole Image of God in Adam was utterly lost by his fall, and is quite abolished till it be repaired and restored by Christ, with divers others of the same stamp; concerning which I find many hot disputations among the learned; all which appear superfluous, if this doctrine were well weighed, and made a rule whereby to measure them; for it will, like a just measure, show which of them come short, and which go too far beyond the truth and true line of holy Scriptures. Lastly, in this we see as in a clear glass the dignity and Use 4. Excellency of man to be hence noted. excellency of humane nature, above the nature of all other visible creatures; in that he was made completely in God's Image, and conformable to God, and like to him in his whole frame, and in all faculties of Soul, and parts and members of body: And let this stir us up to walk worthy, and beseeming such a nature and frame, and labour to keep both our whole Soul and Spirit, and all members of our bodies unspotted and unstained with sin, which is the defacing of God's Image: and let us reverence God's Image in other men, especially seeing it is repaired and made of a better kind by Christ, and above all take heed of cruelty and of defacing God's Image in any part, by cutting of members and mangling the bodies of men, especially of God's Saints whose bodies are Temples and Tabernacles of God by his Spirit. Thus much concerning the first external work of God, the creation and the state wherein God created man, and wherein the state of Innocency did consist. CHAP. XVI. Of the actual providence of God. The Object of it. What the word signifieth: in 3. things. Proof that there is a providence: by Texts, and Arguments. Description, showing what it is: demonstrated in the parts, and branches of it. Providence general and special: Acts of it. Special providence in saving the elect by Christ, what: and in what parts. Uses. THe next great external work of God after the creation, is his actual providence, by which he doth rule and dispose all things created, and doth order all actions which are done, and all events which come to pass in the World, to the manifestation of his glorious goodness. This great work of God doth reach through all other external Object of providence. works, which are done either by God himself or any other; and doth comprehend with in the compass of it all God's works which he doth in the World, whether they be works of wisdom and power in ruling and preserving his creatures, or works of justice in punishing and destroying, or works of mercy and grace in redeeming repairing and saving the World; and in bringing his chosen to eternal blessedness. Yea there is no work done, nor any event which comes to pass at any time, or in any age of the World; which God doth not overrule and order by his providence. For, as he is infinite in wisdom and power, able to decree and ordain from all eternity all things most wisely, and to create and bring to pass all things according to the counsel of his will by a mighty hand of power, which cannot be resisted. So also he is wonderful in goodness and bounty, to provide, most carefully all things needful in abundance, for the being and wellbeing of his creatures, and to order govern and dispose all things good and evil, most wisely to the good of his elect, the just punishment and destruction of the wicked, and to his own glory. Wherefore that we may better understand this point, and proceed profitably in the handling of it. We are first to consider the signification of the name, and the true sense of the word; And after to insist upon the thing itself, and to define and describe this actual providence of God. The word providence is sometimes taken in a large sense, and What the word signifieth. signifies God's care and respect of all creatures; both in decreeing, and ordaining their being and all things which befall them, and in executing his eternal decree according to the counsel of his own will; for in all these things God did show a provident care and respect. Sometimes the word is used more strictly and that three 1. ways. First, for the provident care and respect of God in decreeing things for the best, that they should so come to pass as they have done, or shall do at any time hereafter, of this providence the Apostle speaks Hebr. 11. 40. where he saith, God having provided some better thing for us, that they without us should not be made perfect, this may be called God's providence in willing and decreeing. Secondly, it signifies Gods provident care, which he showed 2. in the creation of the World, and all things therein. For he first created things above which could subsist, and be perfect by themselves without the inferior elements and the creatures in them, as the highest heavens, and their inhabitants the Angels; then he created the visible heavens, which might be ready by their light to be of use for other th●ngs below in such measure as was needful; then he created the spacious regions of the air, through which that light might shine to other elements, and all creatures which he was about to create in them; and before he created any living creatures, which could not well subsist nor move themselves without greater light than that of the naked heavens, he created the Sun, Moon, and Stars, which might both give light sufficient to those creatures, and also might cherish and comfort them and all other things, which were made to serve for their use. And before he created mankind male and female in his own image, fit to rule under him in the inferior World, he prepared and made ready for them all creatures, which they might rule over; all kinds of delicate food in great variety and abundance, and a Lordly palace and place of pleasure wherein to dwell, in which he put them so soon as they were created. As God in all this showed his provident care for man and all creatures, to make them every one perfect in their kind with natural perfection in the creation: so I have noted this his actual providence in the several passages of the creation and have unfolded it so far as for the present was necessary. Thirdly, this word is frequently used to signify Gods provident care in ordering and governing the whole created World, 3. and preserving all creatures therein, and in disposing every thing which doth befall them and come to pass in the World, to some good end, according to the counsel of his own will. This is the actual providence which now comes to be distinctly handled, and unfolded in the next place after the creation. But before I come to describe this providence of God, and to Proof that providence is. lay open the nature, object, several parts and kinds of it, I hold it necessary to prove clearly out of the holy Scriptures, that there is in God such a providence and provident care, which he doth show and exercise in the ruling and governing of the whole World, and ordering, and disposing all things to their several ends; And that God is not a careless, sleepy and slumbering one, who doth neglect, and not see, regard, and care for any things here below, as some blind fools, desperate Atheists, and wicked Men have imagined and spoken, as the Psalmist showeth, Psalm 10. 11. 13. and 94. 7. who say, that the Lord doth not see, God hath forgotten, ●ee hideth his face, he will never see, nor regard, nor require what is done among men in the World. For the manifest proof of God's providence, I will first rehearse some notable testimonies, even plain texts of holy Scripture, which being laid together may minister to us sufficient matter, and occasion, to describe and set forth the actual providence of God, and all things wherein it doth consist, and which thereto belong. Psalm 14. 2. The Lord looketh down from heaven upon Texts of Scripture which set forth God's actual providence. the Children of men to see if there be any that do understand and seek after God. Psalm 33. 13, 14, 15. The Lord loooketh from heaven, he beholdeth all the Sons of men, from the place of his habitation, he looketh upon all the inhabitants of the Earth. He fashioneth all their hearts alike, he considereth all their works. Psalm 34. 15, 16. The eyes of the Lord are upon the righteous, and his ears are open unto their cry. The face of the Lord is against them, that do evil to cut off the remembrance of them from the Earth. Psalm 36. 6. Thy judgements O Lord are a great deep▪ thou preservest man and beasts. Psalm 104. 27, 28, 29, 30. All living things wait upon the Lord, that he may give them their meat in due season. He giveth to them, and they gather it; he openeth his hand, and they are filled with good, when he hideth his face they are troubled, when he taketh away their breath they die and return to their dust; when he sendeth forth his Spirit they are created, and he reneweth the face of the Earth. Psalm 113. 5. Who is like unto the Lord our God, who dwelleth on high. 6. Who humbleth himself to behold the things that are in Heaven and in Earth. 7. He raiseth the poor out of the dust, and lifteth the needy out of the dunghill, that he may set him with Princes. Psalm 138. 6. Though the Lord b● high: yet he hath respect to the lowly. Job 13. 7. But ask now the beasts, and they shall teach; and the fowls of the Air, and they shall tell thee. 8. Or speak to the Earth, and it shall teach thee; and the fishes of the Sea shall declare unto thee. 9 Who knoweth not in all these, that the hand of the Lord hath wrought this. 10 In whose hand is the soul of every living thing and the breath of all mankind. 2 Chron, 16. 9 The eyes of the Lord run to and fro throughout the Earth, to show himself strong for them whose Heart is perfect. Isa. 41. 22. and 4●. 8, 9 The Lord proveth himself to be the only true God by his provident care over all things, and his foresight and prediction of things which afterwards he bringeth to pass; and that Idols are no Gods, because they cannot do any such things. Matth. 6. 26. Behold the fowls of the Air, they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Matth. 10. 29, 30. Are not two sparrows sold for a farthing, and not one of them shall fall on the ground without your Father; But the very hairs of your head are all numbered. Hebr. 4. 13. All things are naked, and opened to his eyes, neither is there any creature, which is not manifest in his sight. 1 Pet. 5. 7. Cast your care upon him for he careth for you. These texts laid together do abundantly show Gods actual providence, and the extent of it to all things created, and do Minister to us every Doctrine which concerns the object, parts, and kinds of it. And besides these Scriptures, we have strong Arguments to prove the actual providence of God. First, he who is the Omnipotent Creator, Lord, and Possessor of Heaven and Earth, and all things therein, infinite in Arg. 1. wisdom, knowledge, goodness, mercy, justice, must needs have a provident care to order, rule, dispose, and preserve all things which belong to him: Now such a one is God, as I have abundantly proved before in unfolding his attributes; he is infinite in power, wisdom, knowledge, goodness, and the like; the Creator and supreme Lord of all things. The whole World is his, and all things therein belong to him; Psalm 50. 12. Therefore, undoubtedly, he hath a provident care of all, and an eye and hand in ordering all things. Secondly, the works which God doth, and the things Arg. 2. which he brings to pass in the World, do show his wi●e care and providence. He giveth rain in due season for a blessing to his obedient people; & he withholdeth it from the wicked for a just punishment, & makes their heaven as brass, & their Earth as iron; he blesseth men in their basket and store, & in the increase of their cattle and the fruit of their ground; and he again for sin maketh fruitful lands barren, and destroys their cattle with murrain and with thunderbolts, Levit. 26. Deut. 28. job 12. 12. Psalms, 107. 34. By him Kings are set up to rule, and Princes and judges to execute justice, and to judge, not for themselves but for him, Prov. 8. 15. 2 Chron. 19 6. He breaketh down and shutteth up, and none can resist him, he leadeth counsellors away spoiled, and maketh judges fools; He looseth the band of Kings, and poureth contempt upon Princes; He increaseth he nations and destroyeth them, he enlargeth the nations and straiteneth them, Job 12. 14, and all Kingdoms are disposed by him, Dan. 2. 37. Thirdly, the miracles which God worketh by them who Arg. 3. call upon his name, and the extraordinary things which come to pass, whereof there is no natural cause, nor any cause at all but his own will, and pleasure, and provident hand do prove the same. The miracles and wonders which he showed in Egypt and the wilderness, so often as Moses called and prayed unto him: His staying of the Sun for a whole day at Iosh●ah's prayer, josh. 10. His thundering on the Philistines at the prayer of Samuel, 1 Sam. 7. 10. His raising of the dead at the prayer of his Prophets and Apostles, 1 King. 17. 2 King. 4. and Act. 9 His giving of heroical gifts, strength, and courage beyond all humane reason to some men for the deliverance of his oppressed People, as to Samson, David, and his worthies, and divers others. All these show Gods watchful care over the World, and his actual providence, ordering and disposing all things. This point thus, proved, as it serves to discover the impiety, Use Of confutation and reproof. profaneness and desperate blindness of Epicures, who utterly reject and deny the whole providence of God; and those desperate Atheists, such as Caligula, Nere, and others, who scoffed and derided all them who taught and believed it; and those heathen Philosophers, who held that God had no care or respect of things u●der heaven, but blind fortune ruled here below; and all things here are casual and come by chance: So it admonisheth us & all men to beware of giving way to such doubts and fears of infirmity which their own corrupt flesh, or Satan by meres thereof doth suggest into their hearts to weaken & destroy their faith in God's Providence: Let no man admit such a thought into his heart, That God hath forgotten to be gracious, and that it is in vain to serve God: there is no profit in walking humbly before him, in keeping his ordinance, in men's purging their hearts, and washing their hands in innocency; because they that work wickedness and tempt God do prosper, and they who deal treacherously are set up, and exalted. But above all, let us abhor all presuming conceits, that all things come to pass by blind chance, and God doth not see nor regard our wicked thoughts, purposes, and practices; neither will he call us to account for them. For what is this, but to deny the Lord to be God? It is even the way to pull speedy wrath, and vengeance on our own heads. God's providence being proved, that it is: I proceed to show by way of plain description what it is; and wherein it doth consist. The sum of which description is this. The actual providence of God is God's exercise of his wisdom, power, goodness, justice, and mercy in ruling, ordering, and governing Description of God's actual providence. the whole World, in watching over all his creatures with a careful eye, in doing all good, and permitting all evil which are done in the World; and in disposing all things, good and evil, to the manifestation of his glory, and the eternal salvation of his elect in Christ, according to his own eternal purpose and the counsel of his will. This description consists of two main and principal parts. The first showeth, what Gods actual providence is in general, in these words, God's exercise of his wisdom, power, goodness, justice and mercy. The second showeth the special nature of it, and the special things wherein it doth consist, and whereby it is distinguished from all Gods other outward actions, and exercises of his wisdom, power, and goodness. This is comprised in the rest of the words. First, it is God's exercise of his wisdom, power, goodness, mercy and justice and in this it agreeth with the creation, and all other Parts 1. outward actions of God, for every such action is either an exercise of his wisdom, or of his power, or of his goodness, or of his mercy, or of his justice, or of all, or the most part of them all together. And indeed God's actual providence beareth sway in all his outward actions, which he doth either immediately by himself, or mediately by the ministry of his subordinate instruments; and it also over-ruleth and disposeth things which are evil, which are not done by God himself moving the doers of them; but come to pass by the permission and sufferance of him, wittingly, and willingly suffering his creatures to abuse the power which they have from him. This point is manifest by the Lords own words, Isa. 45. 7. where he saith, I form the light and create darkness; I make peace, and create evil; I the Lord do all these things: And by that speech of the Prophet Amos. Chap. 3. 6. Shall there be evil in a City, and the Lord hath not done it. The true sense and meaning of which words Saint Augustine Enchirid. ad Laur. c. 95. doth notably express; where he saith, nothing is done, unless God omnipotent doth will that it be done, either by doing it himself, or suffering it to be done; for it could not be done if he did not suffer it; neither verily doth he unwillingly without or against his will: but willingly and with his will suffer every thing to be. To which purpose he hath divers other speeches; as that God being good would not suffer any evil to be done, unless as he is omnipotent he could bring good out of them; neither is that done without God's will which is done against his will, that is, his word and approbation. In the second main part there are divers special branches 2. Branches in particular. showing the special things whereby Gods actual providence is distinguished from his other outward actions. The first is, that it consists in Gods ruling ordering and governing the whole World, and watching over his creatures with a careful eye. The second, that it comprehends in it Gods doing of all good, and his permission, and suffering of all evil. The third, that by it God disposeth all things, which are done in the World to the manifestation of his glory, and the eternal salvation of his elect in Christ. The fourth and last is, that it is no other exercise of wisdom, power, goodness, mercy, and justice, but in executing things which he hath decreed from all eternity, even ruling, ordering, and disposing all things wisely after the counsel of his own will. For the first point to wit, that God exerciseth his actual 1. providence in ruling, ordering, and disposing, the whole World and all therein as supreme Lord, King. judge, and Ruler thereof; the Scriptures abundantly testify, as Gen. 18. 25. and Psalm. 50. 6. Psalm. 82. 1. and 2. Chron. 19 6. where God is said to be the judge of all the Earth; yea the judge both in Heaven and Earth, who sitteth chief among all judges and is with them in the judgement. Also in those places where the Kingdom, Dominion, and Rule over all is said to belong to God, and he is said to be the King which reigneth and ruleth all to the utmost ends of the Earth, yea to be a great King above all Gods; and the only potentate King of Kings and Lord of Lords, as I Chron. 29. 10. 11. Psalm. 10. 16. and 29. 10. and 4. 27. and 95. 3. and his Kingdom is said to rule over all, Psalm. 103, 19, and that not for a time, but from generation to generation, Psalm, 145. 13. It is he who setteth bounds to the tumultuous Seas beyond which they cannot pass, job 38. 8. Psalm. 104. 9 and ruleth over the raging waves, Psalm. 89. 9 and stilleth th●● when they arise. And that he hath a watchful eye over all creatures, even to preserve man and beast, it appears Psalm. 36. 6. and that as his eyes are upon them that fear him, and hope in his mercy to deliver their soul from death, and to keeps them alive in famine, Psalm. 33. 18. 19 So his face is against them that do evil, to cut off the remembrance of them, Psalm. 34. 16. The second point is, that God's providence is exercised both in the doing of all good, and in permitting, and suffering wittingly 2. and willingly all evil, which cometh to pass in the World, and so it consists of two parts, action, and permission. This also is fully proved and confirmed, Isa. 41. 23. and 45. 7. where the Lord proves himself to be the only true God by disposing all things, both forming the light, and making peace by his active hand and power; and also creating evil and darkness, by permitting and giving up the Devil and his wicked instruments to abuse his power, which he hath given them to do evil and to work wickedness as we see in Pharaoh whose heart he is said to harden, yea and to raise him up, by giving him up to his own lusts, and into the hand of Satan who hardened him and made his heart obdurate; so that the more God plagued him with great plagues, which naturally tend to break a stout heart, and to pull down pride; the more did his corruption rise up and rebel, and the more did Satan stir him up against God, and his people; and made him run desperately into the devouring gulf of destruction. We see this also in Gods permitting Satan to afflict job, and to tempt him to blasphemy by stripping him naked of all that he had; tormenting his body, and battering his soul with sore temptations of his wife and friends, and with scaring dreams and terrible visions as we read, job 1. and 2. and 7. 14. Also the Apostle in express words affirmeth, that God being provoked by men's wilful sins, doth in just wrath give them to uncleanness through the lusts of their own hearts, and to vile affections and a reprobate mind to work all iniquity with greediness, Rom. 1. 24, 26, 28. and doth give them the Spirit of slumber, eyes that they should not see and ears that they should not hear. Rom. 11. 8. not by putting such a Spirit into them, so as he sheddeth his Spirit on men through Christ, but by suffering Satan, the Spirit of lying, and of all blindness and wickedness to enter into them (which he would do into all men, if God did not restrain him); and by casting them out of his protection; as we see in the evil Spirit which vexed Saul, and in the lying Spirit which deceived Ahab by entering into his Prophets and speaking lies by their mouths, 1 Sam. 16. 14. and 2 King. 22. 22. And thus we see, that in all evils of sin God's providence is exercised by way of voluntary permission. But as for all good things which come to pass, God hath in them an approving will, and a working hand, and worketh in men both to will and to do; yea every thought and purpose of good, 2 Cor. 3. 5. Philip. 2. 13. and without him we can do nothing, joh. 15. 5. So that in all moral duties, and in all good and godly works, God worketh in men by his Spirit immediately, and giveth them, hearts will and power to do them, and they are but his instruments to perform these good things, as joseph professeth ascribing all his piety and charity which he showed in nourishing his brethren and their families to God. And all natural good things, God worketh either immediately by his own hand alone, as in the creation, wherein he gave being to all things without any means at all: or by instruments and means which he himself hath first created, he giveth light by the Sun, Moon, and Stars, and by them, and the whole Heavens which are turned about by his counsels, and by their influence he refresheth and nourisheth all creatures on Earth; and also doth by them both use correction and show mercy, job 37. 12, 13. and Matth. 5. 45. There are besides these other things, which are good and profitable, not simply in their own nature, but by accident and in some respect, as for example, for men to abstain from marriage and from begetting children for the increase of mankind is not a thing naturally or morally good in itself, being a refraining from the use of God's ordinance; but yet in case of urgent necessity, when God's Ministers and Servants do live in times and places of persecution, and are driven to flee and wander from place to place naked, and destitute of means, whereby to maintain Wives, and Children; Saint Paul tells us, it is good for a Man to live single, and not to touch a Woman, 1 Cor. 7. 1, 35. for by this means he shall avoid much distraction, and more freely attend the service of God. Also for men to fast, and afflict their bodies by abstaining from comfortable nourishment, and necessary food for a time is not simply good in itself: but yet it is profitable for taming the proud and rebellious flesh, and for furthering of our humiliation in times of private and public calamities, when God's hand is heavy upon us, or upon our Land, and the fear of his threatening judgements which hang over our heads do terrify us, these and such like are called good things, that is, profitable, expedient, and by accident, and in some respect and condition good. Other things there be which in their own nature are evil and hurtful, and evils of affliction and punishment, as crosses of God's people, and plagues which though they hurt and destroy the outward man and the flesh, yet by God grac● they work to the saving of their souls, and the amendment of their lives as we read Psalm 119. 67, 71. and 1 Cor. 5. 5. and 11. 32. and in that respect are called good. And the plagues and destructions which befall the wicked, which to them are dreadful and woeful evils and curses; but as they tend to the deliverance of God's Church from their 〈…〉 rsecutions and oppressions; to the purging of his land; and the magnifying of God's justice and power; so they are good in the issue and event, and in respect of God's purpose intending good by them. Now in all these, God hath an active and working band, as well as a permitting will; and his actual providence ruleth in them. He gives men the gift of continency, and power over their own wills to live single, and to make themselves eunuchs for his Kingdom's sake as our Saviour's words show, Matth. 19 11, 12. and the words of the Apostle, 1 Cor. 7. 37. He calls upon men in his word, and by his grace stirs them up to fasting, weeping, mourning, and afflicting of their bodies for the greater humiliation of their souls. Joel. 1. 14. and 2. 12. and Zach. 12. 10. He doth sometimes by his own hand afflict his people when he sends among them sore diseases which are the stroke of his hand. Job 36. 18. and Psalm 39 10. and by his own immediate hand he strikes and consumes the wicked. job 34. 25, 26. as we see in the drowning of the old World, in the destruction of Pharaoh, Ananias, and Saphyra, and divers others. Sometimes he doth by good instruments afflict and punish his people, and plague and consume the wicked; as by his Angel he punished Israel's sin and David's pride. 2 Sam. 24. 17. and destroyed the host of Senacherib, 2 King. 19 and smotte Herod, Act. 12. And by Joshua, Moses, David, destroyed the Canaanites and the Philistines, and other enemies of his Church. Sometimes by evil instruments he afflicteth and punisheth his own people, and plagueth and destroyeth the wicked; by Absalon and Shimei he punished David, and by wicked Jehu he destroyed the wicked family of Ahab; by Satan and the wicked Sabaeans and Chaldeans he afflicted and tried Job; and by the proud King of Ashur he punished Israel and Judah, and destroyed the Idolatrous nations as appears Isa. 10. where he is called the rod of God's wrath, and proud Nebuchadnezar is called his servant in punishing his people the jews, and destroying the obstinate among them, and in crushing the wicked nations, jer. 25. 9 For he in whom all do live, move, and have all being, Act. 17. 28. gave to those wicked King's power and might; and though their own lusts, and unsatiable desire and ambition stirred them up, and so ●he act was in the wicked themselves, yet he overruled and disposed their malice to perform his purpose, and to execute his most just judgements. And thus we see, that God's actions are most wise and just in those evils which he executeth by wicked instruments, and that which they do with a wicked mind and for an evil end; God doth justly give them power to do, and permits them to abuse his power, to their own ends, when he purposeth to direct all to a good end, and so doth. And therefore though no evil is done in the World, but by his providence; yet is he no author or efficient cause of sin: the sinfulness of the action is of the evil instruments and the power of it, and the disposing of it to good, that only is Gods. And although men who are limited Rom. 3. 8. by God's law, may do no least sin or evil for a good end, that greatest good may come thereof, and if they do, it is sin in them; yet God, who is supreme Lord of all, and whose will is the rule of all righteousness, and who by his omnipotency can raise out of the greatest evil a far greater good, and can make the Devil's malice and man's fall, the occasion of bringing Christ into the World, and a way to show his infinite goodness and mercy in saving and redeeming his elect, and to magnify his glorious power and justice in their eyes, by destroying the wicked with eternal destruction, the sight whereof brings them to a more full fruition of his glory, and makes them far more sensible of his goodness to them, and of their own eternal blessedness; he may do what seems good to his heavenly wisdom: and evil so far as he willeth it, and hath an hand in the ordering of it, is no sin, but doth more show his goodness, and unspotted purity, and holiness. The third thing is, that God by his actual providence disposeth all things which are done in the World, to the manifestation of 3. his glory, and the eternal salvation of his elect in Christ. The glory of God is two ways made manifest by his actual providence. First, in a more general way, by a more general providence. God's actual providence is general or special. 1. Secondly, by a more special way, which is called his special providence. First, by the general, th● whole World is ruled by an universal motion, and all things in the World, every one according to the proper nature and natural disposition and inclination of it. For, as the Apostle saith, He giveth to all life, and breath, and all things; and in him we all live, move and have our being, Act. 17. 25, 28. He by his mighty word sustaineth all things, Hebr. 1. 3. His name is excellent in all the World, in which he showeth his glory, Psalm 8. 1. The Heavens declare his glory, and the firmament showeth his handiwork: day unto day uttereth speech, and night unto night showeth knowledge; and that by the Sun's going round about the World, and discovering by his light all things from one end of Heaven and Earth to another, Psalm 19 1, 2. This general providence appears, First, by his consecration of things. Secondly, by his destruction of so many as he in his just will and judgement thinks fit. Thirdly, by his governing of all things according to his eternal counsel, and just will. First, he doth universally conserve and uphold all things God's conservation of his creatures. in the World, by the light, motion and influence which he hath given to the heavens in the creation; which are continually turned about by his counsels, that they may do whatsoever he commandeth them upon the face of the World in the Earth, job 37. 12. He maketh his Sun to shine on the evil and on the good, and sendeth rain on the just and unjust, Matth. 5. 45. He giveth food to all flesh, Psalm 136. 27. H●● giveth meat to the beasts, and feedeth the young ravens which cry, Psalm 147. 9 He provideth for the fowls of the air their food, though they neither sow, nor reap; and clotheth the grass of the field, Matth. 6. 26, 30. This conservation is, first, by succession. For when any creatures 1. By Succession. pass away, he maketh others of their race and kind to succeed by a continual generation and propagation, as it were by a continued creation. The forming and fashioning of men in the womb is ascribed to him, job 10. 8. 9, 10. and 31. 15. and Psalm 139. 13. So that as men and other living creatures die; their off spring and progeny succeed in their place, and by this means, he doth renew the face of the Earth, Psalm 104. 30. and not only one generation of living creatures passeth away, and another cometh in the place, so that the earth is always replenished; but day and night succeed continually by the going and returning of the Sun; and the wind whorleth about continually going and returning according to his circuits; The waters do all run into the Sea, and yet the Rivers are supplied by springs which come from the Sea, by secret passages under the Earth, as the wiseman showeth, Eccles. 1. 4, 5, 6, 7. Secondly, he preserveth all things universally by changing 2. By mutation. mutable things from an evil to a good, and from a less good to a better condition. He girdeth the weak with strength, Job 12. 18. 1 Sam 2. 4. He maketh the barren womb fruitful, Psalm 113. 9 He turneth the wilderness into standing pools of water, and dry ground into water springs, and maketh the barren desert a fruitful field, Psalm 107. 35. Isa. 41. 18. and 51. 3. He raiseth the needy out of the dust, and lifteth up the beggar from the dunghill, 1 Sam. 2. 8. and Psalm 113. 7. And because the universality of creatures cannot be preserved without God's careful keeping and preserving every particular; therefore God hath an eye to every singular thing, and his provident hand is reached forth to every one of them, in so much that our hairs are numbered; and not one small sparrow can fall on the ground without him, Matth. 10. 29, 30. He clothed the grass of the field, even every Lily, Matth. 6. 30. He reckons up our tears, Psalm 56. 9 and is with every one in his going out and coming in; in his down sitting and uprising, Psalm 139. 1. 2. Isa. 27. 28. Secondly, his general providence appeareth, and is exercised in the destruction which he himself according to 2. God's destroying of creatures. his just will bringeth upon the whole Earth, or upon whole Nations and Cities, or upon some notable persons. The destruction of the whole World in the days of Noah came by his hand and providence, for he said, Behold I will bring a flood of waters and will destroy all flesh, Gen. 6. 13. and he foretold his purpose so to do an hundred years before. And the destruction of Sodom and Gomorrha was by fire which he reigned upon them, Gen. 19 He smotte Egypt with plagues and destroyed the first borne, and also Pharaoh and his host, Exod. 12. and 14. Psalm 135. 10. And the Cana●nites by Joshua and Israel, Josh. 10. and 11. and Senacheribs host. 2 King. 19 And the murmuring Israelites together with Corah, Dathan, and Abiram, Num. 16. Vzzah, 2. Sam. 6. 6. Herod. Act. 12. and many others. By this destroying, and abolishing of men and other creatures, and by his consuming and wasting of them; by smiting the earth with barrenness, and sending pestilence, and war, he makes men know, that he is Jehovah the righteous judge, and the Nations to see and feel that they are, but mortal men as the Psalmist testifieth, Psalm 9 21. and 46. 11. Thirdly this general providence is seen in his government God's governing of his creatures. of all things, according to his own just will and good pleasure; He doth after a general manner rule inferior things by the light and influence of the Heavens, and of the Sun, Moon, and Stars; By the Sun he rules the day, and by the Moon and Stars he governs the night, Psalm 136. 8. 9 And as his eyes are upon all things, and upon all the ways and works of men; so he fashioneth their hearts, Psalm 33. 15. He keepeth the waters of the Sea within their bounds beyond which they do not pass, Psalm 104. 9 He hath a set time and season for every thing, and for every purpose under Heaven, Eccles. 3. 1. And this government he exerciseth by motion and direction of motions; and by cohibition. First, by motion, for he moveth all things, not only the minds 1. By motion. & wills of men by turning their hearts at his pleasure, jer. 12. 24. Act. 17. 28. Psalm 105. 25. and Prov. 21. 1. but also things without life by a natural inclination, which he giveth to every thing in his kind as the Psalmist showeth in the Sun, Moon, and Stars, the winds and the waters, Psalm 104. 19 25. And as he moveth every creature, so he directeth all their And by direction of all motions. motions as appears, Psalm 37. 23. Prov. 20. 24. jer. 10. 23. In so much, that what men do with a wicked mind, & for an evil end, God turns it to the contrary, & brings good out of it. Joseph's brethren intended his hurt & destruction in selling him for a slave; God turned it to his honour, and to the saving of them and much people alive, Gen. 50. 20. Pharaoh rose to magnify himself against God, and his people: God so ruled and directed his rage and fury, that he showed his power in him, and magnified his name in all the Earth; by turning Pharaoh's fierceness to his own praise and glory, and to Pharaoh's destruction, Exod. 9 16. The jews out of malice and envy crucified and murdered Christ: God out of his death raised life, and made his death, which they devised for his shame and ignominy, a glorious triumph over the Devil and all the powers of darkness, and a way to exaltation, Act. 2. 23. They hardened their hearts to persecute the Apostles, and to drive the Preachers of the Gospel out of their land, and to quench the light thereof: God turned this their hardness and fall to the salvation of the Gentiles; for by this means the Gospel came to be preached in all nations, Rom. 11. 11. Wicked heretics raise up heresies to corrupt God's Church, and God so order their doings, that they who are approved, are thereby made manifest, and come to shine as lights in the midst of a perverse generation, 1 Cor. 11. 19 Paul's troubles and persecutions were intended for the overthrow of the Gospel: God made them fall out to the furtherance of it, Phil. 1. 12. The Philistines invaded the land of Israel, with purpose to do mischief to Israel, and to waste their land: but God directed this motion of their hearts, and by his providence appointed it as a means to recall Saul from pursuing David, when he had enclosed him on every side; and so saved him to be a Saviour of Israel, and a destroyer of the Philistines, 1 Sam. 23. 27, 28. Secondly, God governs the World and all things therein by cohibition, that is, restraining, and hindering the actions and motions 2 By cohibition. of creatures, in his wisdom and by his power, when he thinks it fit He withheld Abimelech from touching Sarah Abraham's wife, that he might not sin, and stain himself ignorantly, Gen. 20. 6. He suffered not the destroyer of the first borne in Egypt to enter into the house of any of the Israelites, Exod. 12. 23. He kept back the waters of Jordan from running downward, so that it was dried for Israel to pass over on foot, josh. 3. He restraineth the influences of Heaven, and the clouds from rain, and makes the Heavens as brass, and the Earth as iron, for the punishment of wicked transgressors, and rebellious people, Deut. 28. 13. job 26. 8. and 38. 31. He bringeth the counsel of the heathen to nought, and maketh the devices of the people of none effect, Psalm 33. 10. He withheld Laban from his evil purpose of hurting jacob, Gen. 31. 42. And his terror restrained the Cities round about, so that they pursued not after jacobi Sons to take revenge on them, for the slaying of the Shechemites, Gen. 35. 5. And by his Spirit he forbade Paul and his companions to preach the Gospel in Asia, Act. 16. 6. In a word, as he doth by a general governing order all things universally and all events, even the heavens, the Earth, the Seas, Winter, Summer, and all seasons of the year, men and beasts, and makes an harmony and concord among things which are contrary, tempering, moderating and keeping them in their proper places, and doth set up and pull down Kingdoms & states. Dan. 2. 37. and 4. 25. So he rules every singular creature and every singular event, turning harvest days into a tempestuous time of thunder and rain; as when he terrified Israel to show them their sin in ask a King, 1 Sam. 12. 16. So that we need no further proof of this point. Let that which is before said and proved, suffice to show how God by a general way of providence actually disposeth all things to the manifestation of his glory. The special way by which God manifesteth his glory is by God's special providence. working things, and by ordering, ruling and disposing them to the revealing of his glory, more specially in the salvation of his elect in Christ, which divines do call his special providence. This providence God exerciseth by his Son Christ, as he is the Mediator, Redeemer, Saviour, King, and Head of the Church universal; and by his Spirit sent forth in the name of Christ, and shed on the elect abundantly through him in their regeneration. This consists and showeth itself in all the gracious benefits and blessings which God bestoweth upon men for salvation; and in the judgements which he executeth on his enemies, the wicked, by which he delivereth his Church out of their cruel, bloody persecuting and oppressing hands; and doth magnify and declare his justice and power, and more fully reveal and communicate himself to them for their greater blessedness. The brief Description of this special providence which I conceive to be most plain is. That it is God's exercise of his wisdom, Described. power, justice, mercy, and all his goodness in executing his special decree of predestination, by which he ordained all the elect both Angels and men to eternal blessedness; and all the rest to eternal destruction, and withal did decree all the means which serve and tend to bring every one of them to their seureall ends; and by which in the time appointed they are all brought to their decreed end according to his eternal purpose, and the counsel of his will. In the large prosecution of this point of God's special providence, we have just occasion offered to lay open all the rest of the great works of God, which fall within the compass of the Divine art of sacred Divinity. For they all are contained under these two main heads, to wit: 1 The means which serve for the effecting, and obtaining of the utmost end of reasonable creatures unto which God hath ordained them. 2. The end itself the manifestation of his glory more specially in the eternal blessedness of his elect, which blessedness doth consist in the eternal fruition of God in all his glory; and the sense thereof is exceedingly increased by their beholding of the eternal misery and destruction of the ungodly, their escape and deliverance, from which whole they consider and remember their joy and rejoicing shallbe doubled. For in all wise providence there is a good end purposed, intended and decreed, and a provident ordaining, ordering and actual disposing of the means which are necessary for the obtaining and effecting of that end, and therefore the special providence of God who is most wise and provident, infinite in goodness and power, must needs be exercised in doing the most excellent works, and in ordering and disposing them according to his eternal counsel and decree, to the best, and most excellent end of all, which is the fourth and last point in the Description of God's actual providence. Now the means which God hath ordained for the manifestation of the glory of his grace and goodness in the eternal blessedness of his elect they go before in execution; though the end is first in God's intention. And therefore they come to be handled in the first place. And they all may be reduced to two main heads. The first is man's fall; The second is man's restauration. In the fall of man, five things come to be considered● First, the Commandment of God at which man stumbled and which the Devil made the occasion of man's fall. The second is the fall itself, what it was, and wherein it did consist. The third is the state of rebellion, into which man did fall. The fourth is the multitude of evils, which did accompany and follow man's sin and fall. The fifth is the small relics of good, which remained in man's nature after his fall. The Commandment of God is plainly laid down, Gen. 2. 16, 17. And therefore I will first insist upon that portion of Scripture, and after will proceed to the description of the fall, as it is laid down in the third Chapter. But before I proceed further, let me conclude this Doctrine of God's actual providence with some use and application. First, it is matter of admirable comfort to all true Christians Use 1. Comfort to the faithful. and faithful people of God, in that the Lord whom they have chosen for their God, their rock and confidence, is so wise and provident above all; ordering and disposing all things which come to pass in the World in wonderful wisdom and by an omnipotent hand to his own glory and the salvation of his elect in Christ. Whatsoever good cometh at any time, it is the gift of God; and all good blessings and benefits which they receive and enjoy from any hand or by any means, they are so many tokens and pledges of his love and fatherly care, and of his eye of providence watching over them for good. And whatsoever evils of any kind break into the World by the malice of the Devil, and the outrage of wicked men; they are no other, nor no more, but such as God in his wisdom and goodness is pleased willingly to permit and suffer for a far greater good to his own people; and as he overrules them all: and hath set them their bounds beyond which they cannot pass; so he disposeth and turneth them all to his own glory, and the manifestation of his justice and power in saving of his Church and people, and in confounding and destroying all his and their enemies, wherefore in times of peace, plenty and prosperity, when all good things and blessings of all sorts abound; Let us rejoice and glory in the Lord and give him the praise of all, and offer up daily and continual sacrifices of thankfulness with cheerful hearts and willing Who learn also to be thankful. minds; studying and striving with all our might, and to the utmost of our power; to use and employ all his blessings to the best advantage for his glory, the good of his Church, and the profit of our own souls; being well assured, that these are his talents committed to our trust, which if we by our faithfulness do increase, we shall in the day of account and reckoning, receive the reward of good stewards and faithful servants, and be received into the joy of our Lord. But on the contrary, in evil and perilous time; when iniquity aboundeth sins of all sorts are increased; piety and charity are waxen cold, religion is scorned, the godly persecuted and oppressed, justice judgement and truth trodden down and trampled: Let us not faint nor fear nor be dejected as men without hope; For the Lord our God, and our keeper is a provident God, his eyes neither slumber nor sleep; he seeth and observeth all these things, and without his will and knowledge no evil can come to pass. As the Scripture saith of Pharaoh, to may we say in this case; that even for this same purpose God hath raised up these wicked persecutors and outrageous sinners; that is in his just wrath hath given them up to Satan and their own lusts to multiply sin and oppression, that he may show his power in them, and make his justice glorious, and name famous throughout all the earth: When the nations rage, and the Kingdoms are moved, God can give his voice, and the earth shall melt and all the works of the wicked shall be dissolved. Secondly, here is matter of terror to the wicked, both them who commit sins in secret, and presume to go on in their lewd Use 2. Terror to the wicked. courses with a conceit, that none seeth nor taketh notice of their abominations; and also them who multiply their sins openly, and without fear increase their persecutions and oppressions, and vex and afflict the meek of the Earth, and break God's people in pieces; thinking that they shall never be called to account, and putting far from them the day of reckoning: Behold here, the Lord who is the judge all the earth, is a most provident God; all their doings are naked and opened to his eyes, and he observes all their ways and wicked works; their power strength and greatness is from him, and he wittingly and willingly suffers them to abuse them to sin, and to oppression and wrong, and only so long as he pleaseth, that when they have filled up their measure, he may bring them to judgement, and may make them a scorn, derision, and footstool to the righteous whom they have scorned, hated and oppressed. Thus much for the actual providence of God. FINIS.