Body of Divinity, Book 3 · Chapter 2
CHAP. II. 2. The Execution of Gods Deeree.
GOD executes his Decree by Actions, Creation, and Providence.2 Gods external works. Psal. 33. 6. Heb. 10. 13. Gods works are in time
1. Past, Creation of all things.
2. Present, Government and preservation.
Creation is taken, 1. Strictly, when God makes any Creature of nothing, meerly of nothing, not as if nothing were the matter but the terme, so the souls of men and Angels are created of nothing.
2. Largely, when of some prejacent matter, but very unfit and indisposed, a creature is made, as Adam of the earth.
Creation is the action of God, *Creatio est actio Dei externa, qua in principio temporis, sex dierum spatio, mundum produxit solo voluntatis suae imperio, ad nominis sui gloriam. Wendelinus.whereby out of nothing he brought forth nature it self and all things in nature, both substances and accidents, in and with the substances, and finished them in the space of six daies, both to his own glory and the salvation of the Elect.
Or, It is an action whereby God the Father by his word, and holy Spirit madeCreation is a work of God, wherein in the beginning of time, He did by the word of his mouth, make all things of nothing exceeding good, in six dayes, for his glory. all things exceeding good for the glory of his Name.
Or thus, Creation is a transient or external action of God, whereby in the beginning He made the world by a meer command out of his own free will in six dayes space to the glory of his Name.
1. An action,] not a motion or change, motion argueth some succession, but in the things created, the fieri & factum esse is all one, nor is it a change, because that supposeth some alteration in the Agent.
2. Transient,] it passeth from the Agent to the thing created, whereas in immanent actions, as Gods will, decrees, and personal actions, they abide in himself.
3. Of God,] The efficient cause of all things is God the Father, Son and HolyGen. 1. 1. And the beginning of the Apostles Creed, The Father is said to work all things by his word and spirit, not as by an instrument, but as by a principal efficient of the same substance and equal with himself. Vide Ludov. viv. de veritate Fidei Christianae, l 1. c. 9. Plus apud me valent illa quitique verba: In principio creavit Deus coelum & terram quàm omnia Aristotelis Coeterorumque Philosophorum argumenta quibus docent mundum carere initio. Eras. Epist. Pellicano. l. 19. Ghost. Creation is the proper work of God alone, so that he is God which created the world, and he created the world who is God, Ier. 10. 11. It is without controversie, that the work of creation agrees to God the Father, the same is expresly given to the Son, Iohn 1. 3. Col. 1. 16. and to the Holy Ghost also, Psal. 33. 6. He brooded on the waters, Gen. 1. 1, 2. Aquinas parte prima Qu. 44. Artic. 1. hath this question, Utrum sit necessarium omne ens esse creatum a Deo. The Schoolmen much dispute, whether God may not give a creating power to a creature; and answer, no creature can be so elevated as to concur to the execution of an almighty act. In Scripture it is alwaies made the work of God, Gen. 1. 1. Prov. 16. 4. Psal. 33. 6. 8, 9. Creation is an act of omnipotency. The Apostles when they dealt with the Heathens, urged the works of creation, Acts 14. 10. & 7. 26. Rom. 1. 19, 20.
4. In the beginning,] by the Scripture it is a matter of faith to hold that the world was not from all eternity, in the beginning notes not that there was time first, and then God created the world (for time is a creature and concreated) but it denotes order, that is, at first.
5. The world,] that is, the Heaven and Earth and all things contained in them,Rom. 1. 20. Ephes 1. 4. Act. 4. 4. and 17. 24. foreign, that well ordered, decent, beautiful and comely frame of heaven and earth.
6. By his meer command,] as appears Gen. 1. Let there be light, let there be Psal. 33. 9.heavens, which argues his omnipotency.
7. Out of his own free will,] for God did not need the world, and therefore he created it no sooner. He was happy enough in himself without men or Angels, Psal. 115. 5. Prov. 8. 30.
8. The final cause, to the glory of his Name, Rom. 2. 30. Three Attributes especially manifest themselves in this work of Creation, Gods power, wisdome, goodnesse; his power in that he made all things by a word, and of nothing, Isa. 40. 16. his wisdome is seen in the order and variety of his works, Psal. 136. 5. and their exceeding wonderful and particular uses; his goodnesse, in that he would communicate being to the creatures.
Plutarch writeth, that the old Philosophers, the ancientest Divines amongst the Pagans, were wont to describe pourtrayed out in stone, wood, and other matters, the Images of their Gods, with musical Instruments in their hands, not that they would teach others, or did beleeve it themselves, that the Gods were Fidlers or Pipers, or used to solace themselves with Lute or Viol, but because they held nothing more fit or answering to the nature of God, then to do all things in sweet harmony and proportion; which the Wiseman calleth in number, in measure, and in weight. Mountague against Seld. c. 1.
The work of Creation (say some aFareus & alij. Acts 17. 24. Col. 1. 16.) is set out generally in a general proposition, In the beginning bDubitare non potest primum fidei articulum, quo credimus in Deum creatorem coeli & ter…e, extructum esse ex hoc. Mosis aphorismo. Pareus. Prov. 8. 23. John 17. 24. Ephes. 1. 4. 1 Pet. …. 20. Vide Gatakeri Adversaria miscell. l. 2. c. 2.God created the Heavens and the Earth; Which proposition He after explains by its parts.
That the world was not from eternity, but was made by God, these arguments may perswade.
First, and principally Faith, Heb. 11. 3. which is grounded upon divers places of Scripture, cQuamvis naturall lumine demonstrari posset mundum à Deo fuisse conditum, tamen rectè Augustinus de Civit. Dei. l. …1. c. 4. Quod Deus mundum fecerit, nulli tutius credimus quam ipsi Deo. Si mundus sit opus Dei, necesse est ut Creator ejus fit aeternus, Rom. 1. 26. alioquin fuisset ipse factus, & consequenter pars mundi. Nam per mundam intelligimus compagem five aggregationem rerum Creatarum. Twill. contra Corvinum, cap. 6. sect. 2.as the first and second chapters of Genesis, 38 & 39 chapters of Iob, and some Psalms almost whole, as 104 & 136. this also is the first Article of our Creed, that the world was created in time by God. The Apostle Paul, Acts 14. 15. & 17. 24. 28 doth point out God to the Heathen by this work above others.
The Doctrine of Creation is a mixt principle, partly discovered by nature, and chiefly in the word. Consider it, 1. Ex parte rei, so the thing it self was known to the Heathens. 2. Ex parte modi, faith onelyonly teacheth what it is: the manner and circumstances of the Creation, how and wherefore the world was made, was wholly unknown to them, because these things are not matters of sense, but depend on the limitation of Gods will; nor matters of reason, but depend on the exuberancy of his power.
The same individual assent to the same truth may be both Cognitio Scientiae, and Cognitio Fidei. By Faith we know that the worlds were made, and assent to it. And by demonstrations it may be proved, that the world was made; and these also are sufficient to perswade assent. Now we from both grounds (jointly) assent to this proposition, that the world was made. The which Assent in respect of the Ground (propter evidentiam rei) is an assent of Science or natural knowledge. In regard of the other Ground (propter anthoritatem dicentis) is an assent of Faith, or supernatural knowledge. Mr. Wallis Truth tried, ch. 8.
Secondly, and probably, the light of nature shining in these reasons.
1. The original of Nations laid down by Moses, Gen. 10. and elsewhere, which could not be fained by him, since some memory of them was then extant among many, which yet in progresse of time was extinguished.
2. The beginning of Arts, the first inventers whereof are known, and in what time they flourished: for it is not probable that so many ages before, mankinde lived without Arts, and that in these last times they were all both invented and perfected.
3. The newnesse of all Heathenish Histories, the ancientest of which tell of nothingMaster Pemble in his Treatise of the providence of God. before Noah's flood, or the beginning of the Assyrian Empire under Ninus. The holy History it self is only of 4000 yeers or thereabout, which neverthelesse is the greatest mouument of antiquity. Now it would be a most unworthy reproach and contumely cast upon all those men who had lived so many infinite ages ago, toVide Ludov. Viv. de veritate Fidei Christianae. l. 1. c. 10. say they were so ignorant that they could not, or so slothful that they would not deliver in writing what was done in their times.
4. The decay of mans body and age, which from a great strength, quantity, bignesse and time of life, is now come down to a narrow scantling, which if hadAugust. de civitate Dei, l. 15. c. 9. Plin. l. 7. c. 16. Aul. Gell. l. 3. c. 15. Iuven. Sat. …3. See the several reasons urged by the Philosophers and their followers to prove the eternity of the world, answered by Raymundus in his Pugio Fidei adversus Iudaeos parte primae, c. 7, 8, 9, 10, 11. See also ibid. c. 12, 13, 14. decreased so alwaies in infinite ages, it would by this time have been brought almost to nothing.
5. The certain series and order of causes and impossibility of their proceeding in infinitum: for it must needs be that there should be one first, which is the universal cause: but first it is not unlesse it be One, nor One except it be God.
6. As a thing is, so it works, but God doth not depend upon another in his being, therefore neither in working doth he require a preexistent matter.
7. Art presupposeth nature, and nature matter; but God in working is a more excellent cause then art or nature, therefore presupposeth nothing in working.
8. The first cause, viz. God is infinite, therefore he can do whatsoever implyeth not a contradiction, but the Creation of things in time implieth it not.
9. Whatsoever perisheth hath a beginning: the world doth perish, because allLactantius. its parts decay, and are subject to corruption, therefore the whole. The Angles and souls of men are changeable by nature, as appears by the fall of the Devil and mans fall.
10. Either the world was eternal or had a beginning; It could not be eternal,
1. Because it is compounded of divers parts, and those in nature contrary oneThat the World is so compounded our senses tell us, seeing some things are heavie, some light, some hot, some cold, and one of these is apt to destroy another, as is the nature of Contraries. What is eternal, is without beginning, mutation, succession, or end, so onelyonly God. See Doctor Hackwels Apologie of Gods providence, p. 39. 46. De qua re inter duos Rabbinos est Controversia, R Eliezer, & R. Josue; altero mundum in Martio: altero in Septembri contendente conditum esse. Quod quia nobis Scriptura non exprimit, tanquam curiosum relinquamus. Mercet. If the question were asked indefinitely, Whether the world began in the Spring, the Summer, the Winter, or the Autumn, the answer must be, That it began in all. For so soon as the Sun set forth in its motion, the seasons immediately grew necessary to several positions of the Sphere, so divided among the parts of the earth, that all had every one of these, and each one or other at the same time. Gregorie de Eris & Epochis, c. 5. Iulius Scaliger saith, Mundum primo vere uatum sapientes autumant, & credere par est. So the most part maintain, and for the best reasons. And if it were not otherwise evident, Nature it self is very convincing, whole Revolutions begin and end in the Vernal Aequinox▪ Id. ib. Mundi, adeoque Anni primi initium circa vernum aequinoctium fuisse non dubito. Unde Astronomi omnes coelestium motum initia à primo Arietis puncto sumpserunt. Haec opinio firmata est omnium Scriptorum Ecclesiasticorum consensu, atque veterum Theologorum calculo comprobata. Sims. Paras. ad Chron. Cathol. c. 6. Vide plura ibid. & Voet. Thes. de creatione partem secundam, p. 587, 588, 589, 590. to another, which could not meet together in that order themselves, therefore it was made by some-what, and then either by it self, which could not be: for that which makes, is before that which is made; and the same thing cannot be before it self, or else it was made by some creature, which could not be; because that is but a part of the whole, and therefore meaner then it considered as whole, and not able to make it.
2. The world could not be eternal, because it is limited in respect of place, quantity, power, therefore it is not infinite in time. That which is eternal is the first thing, and consequently the best, therefore God is only so, having no parts, nor being subject to corruption.
By these reasons it is evinced, that the world is not eternal, but was created by the chief work-man of all things in time. But concerning the time of the yeer, when the world was made, whether in Summer, Autumn, or the Spring, we will not raise any curious and unprofitable questions. See Sarsans Chronologia vapulans, page 123. Let it suffice to know that it was created by God in the beginning, Gen. 1. 1. that is, in the beginning of time, or rather together with time then in time; for the instant and moment of Creation was the beginning of all following, but not the end of precedent time.
Hitherto concerning the efficient cause, there followeth the matter of Creation.
Of the first and immediate Creation, there was no matter at all, the *This is a kind of contradiction in Logick, The matter was no matter, but true in Divinity.Divine power drew out nature it self, not out of any Pre-existent matter, but out of meerNothing negatively, a thing that never had a being. nothing.
Materiam noli quaerere, nulla fuit.
Nothing but nothing had the Lord Almighty,* Silvester. When we say God made the world out of nothing, our meaning is not, that nothing was the matter whereof the world was made: but only that it was the Terminus à quo, non materia ex qua.
Whereof, wherewith, whereby to build this City.
Thus were created all incorporeal and immaterial Substances; the Angels, theGod made some things immediately perfect, as the Angels and highest Heavens which were made the first day, other things he made by degrees, as the Inferiour Creatures. reasonable soul, and the highest Heaven (as some say) for those things which are void of matter, cannot be framed out of matter.
2. The mediate Creation is, when a thing is brought forth of a praeexistent matter; yet so rude and indisposed, that it may be accounted for nothing: so Adams body was created of the dust or slime of the Earth, Gen. 2. 7. Beasts and birds out of the Earth, Gen. 1. 19. which God did meerly of his good pleasure, no necessity compelling him, nor the matter he took any way helping him in working; it was nothing privatively, as they call it.
Divines observe four things in Gods Creation.
1. His Command; whereby he said, Let there be light, and there was light. Gods words are things.
2. His Approbation; whereby all things are acknowledged as good. God sa… they were good. They were so in respect of their own kinde and nature. 2. In respect of the universe, that is, apt for the end *Bonitas rei creatae est illa perfectio, qua apia fit ad usum, cui inservit, Amesius. Haec bonitas duplex est, 1. Generalis omnium creaturarum, viz. Integritas & Per…ectio omnium donorum & virium naturalium, quarum beneficio suas operationes exercere possunt conformiter ad divin… voluntatem & ordinate ad proprios fines. 2. Specialis, creaturae rationalis, Angelorum & hominum; qui donis supernaturalibus ornat… sunt, quae vocantur uno nomine sanctitas five imago Dei. Gen. 1. 26.for which they were made, free from all defect and deformity. God made all the creatures to be serviceable one to another, especially to man, 1 Tim. 4. 4. I cannot tell by what Logick we call a Toad, a Bear, or an Elephant ugly, they being created in those outward shapes and figures, which best expresse those actions of their inward forms. And having past that general visitation of God, who saw that all that he had made was good, that is, conformable to his will, which abhors deformity, and is the rule of order and beauty. D. Browns Religio Medici.
3. Ordination and Appointment, whereby he assigned unto all creatures their use, Ier. 52. 15. He made nothing in vain.
4. A Sanction of a Law and Decree which the creatures must alwayes observe, called a Covenant with day and night.
Hitherto of the efficient cause and the matter, there followeth the form of Creation, which may be considered either in respect of God, or in respect of the things created.
1. The manner of Creation in respect of God is this, He did not create the world by a necessity of nature, but according to the Eternal and Immutable; yet most free decree of his will.The manner of Gods producing all things, by the word of his mouth, he spake not so many audible words, Let there be light, this word was Nutus Dei, an actual putting out of the will of God.
2. By his word and beck alone, without any change, weariness or toil, he made and established all things.
The form of Creation in respect of the things created, is two-fold.
1. Internal (viz.) the very force and power of nature imprinted by God both in all things in a common manner and respect, and in the several kinds according to the particular essence and condition of every thing, by which they are made powerful to proper or common operations.
2. The external form is two-fold, partly a suddain and momentary production of all things, partly a most beautiful disposing and excellent order of all thingsMr Pemble, ubi supr…. produced, both in themselves, and among one another, Gen. 1. 3. There is order,
1. In making them: In simple things as the Elements, God began with those that are most perfect, the light or fire, the purest creature, Psal. 104. 2. and then went on to the lesse perfect, in mixt bodies, he began with things more imperfect, First made things that have being and no life, then plants, after beasts and men. 2. In disposing all things in their proper places for the beauty and service of the whole, the beasts in the earth, the fishes more in number and greater in bulk in the Sea. The world hath its name in Greek from beauty, God could have created them all at once, but he made them in the space of six aThat opinion of Augustine, that God made all things in a moment, and distributed them into dayes, because of our better understonding, is exploded by all. Although Creation was done in a moment, in respect of the particular bodies severally considered, yet in respect of all, it was not perfected in an instant, but in the space of six dayes; which spaces of dayes, note not a temporal succession of the same, but the order of divers works. Some alledge, Gen. 2. 4. but it is not unusual in the Scripture to comprehend many dayes under the name of one. Vide Aquin. part. 1, Quest. 74. Artic. 2.dayes, that he might shew,
1. His power in producing whatsoever effects he would without their general causes, while he enlightened the world, made the earth fruitful, and brought plants out of it, before the Sun and Moon were created.
2. His goodnesse and liberality while he provides for his creatures not yet made, and brings the living creatures into the earth filled with plants and nourishment, men into a world abundantly furnished with all things for necessity and delight.
3. That we might thereby more easily conceive, that the world was not made confusedly or by chance, but orderly, and by counsel, and might not perfunctorily but diligently consider the works of Creation. How should we deliberate in our actions bFrstina lent….which are subject to imperfection? since it pleased God not out of need to take leisure.
So much for the form of Creation, there remains in the last place the End, which is two-fold.
1. The last and chiefest, the glory of God the Creator, in manifesting his Goodnes,Magnitudo creaturarum ducit nos ad Dei potentiam: Ordo verò, & pulchritudo ad ejus sapientiam: Bonitas autem, gubernatio atque conservatio, ad benignitatem. Raymund. Pug. adversus Iud. parte 3. Dist. 1. cap. 6. Power and Wisdom, which excellencies of God shining forth in the existence, order and wonderful workmanship of all creatures, and in the wise Government and administration of them, God would have acknowledged and praised by reasonable creatures, Psal. 19. 1. & 10. 24. Prov. 16. 5. Isa. 40. 26. Rom. 1. 20▪ & 36.
2. The next End for the work it self, that all things should serve man, and be useful to him, especially to further the salvation of the Elect, Gen. 1. 20. Psal. 8. 4, 5, 6. 1 Cor. 3. 21, 22.
It serves to confute sundry errors:
1. The Arians, which said the world was made by Christ, as the instrumentConsectaries from Creation in general. and secondary cause, that place Rom. 11. 36. doth not prove an inequality of persons.
2. The Manichees, which held two beginnings contrary to themselves, God the author of good things, and the Devil the author of evil, this is blasphemy against God, and is contrary to what Moses saith, Gen. 1. 31.
3. Aristotle, that held the world was eternal (as Ludov. Viv. de veritate Fidei Christ. l. 1. c. 10. saith,) though some dAlbertus Magnus, Et … major discipulus, Thomas Aquinas.say he did not. Democritus who held that the world was made by a casual concourse of Atomes, and that there were infinite worlds, when the Scripture speaketh but of one; God sent his Sonne into the world, not worlds; See the Discovery of the World in the Moon, Proposit. 2. Mr Rosse opposeth those Atomes Refutat. of Dr Browns Vulgar Errors, c. 17. Ubi Persuasum nobis cupiverunt …on tam propositum Aristoteli fuisse aeternitatem mundi foreign ac invictis rationibus comprobare quam illud solùm ostendere, mundum non esse genitum, hoc est non incepisse per motum, quae Philosophorum priorum sententia erat. Vossius in Thesibus de Creatione. Vide plura ibid. Et Hackwell Apol. pag. 442, 443, 444. Vide Raymundi Pugionem Fidei part. 1. c. 14.sunt, aut unde ista corpuscula, cur illa nemo praeter unum Leucippum somniavit, à quo Democritus eruditus, haereditatem stultitiae reliquit Epicuro. Lactant. Divin. Instit. l. 3. de falsa sapientia p. 190. Vide plura ibid. & 191.
Galen, who having read the fifth Chapter of Genesis, said, That Moses said much, but proved little.
2. It condemns.
1. Those which set their affections on the creature, If there be beauty in that, what is in the Creator?
2. Those that abuse the creatures by cruelty, or pretended Lordship.
3. Those which mock at the parts of any man; if born lame or deformed; this is to despise the Workman, to murmur at the Potter.
3. It shews that God hath first, chief, absolute, and perpetual Soveraignty over all his creatures; so that he can use, command, and do with them as in equity seemsJer. 27. 5. & 45 4. good to his henvenly wisdom.
4. When we'behold the Heavens, the Earth, Air and Sea, how they are filled,Rom. 9. 21. what use and commodities they have, we should contemplate God in these things we see with our eyes. 2. We should learn what a one God is,
1. Eternal, He that made Heaven and Earth, is ancienter then both.
2. Almighty; Great works cannot be brought to passe without great strength:He bounds the Sea with his Word only; God instanceth in the work of creation to Iob, to shew his power His wisdom shines in the exqui…ite workmanship, variety, order, and subordination of them one to the service of another. he must needs be infinite in power, which made Heaven and Earth, and hangs the Earth as a Ball, without any pillar to support it.
3. Most Wise; strength separated from wisdom, is little worth: God knows all things, the nature of the Heavens, Earth, Water perfectly; because he put such a Nature into them: Tell your selves, that God is a wise understanding Essence, can order all to the best.
4. Exceeding Good; He hath infused goodness into the Heavens, Waters, Earth, they are helpful and serviceable to man: how much more goodness is there in God! He is good and doth good, Psal. 119.
5. See his Love in making man *Man was magni…ied, in Creation, in being made so excellent a. Creature, Psal. 8. 5. and in having so many excellent creatures made for him, Psal. 8. 3, 6, 7, 8. Luther in his Comment upon Magnificat relates a Story of two Bishops, that …i…ing to the Councel of Constance, and espying by the way a poor countreyman weeping, turned toward him, asked him, Why he wept, he answered, I weep to see this Toad (that lay upon the ground before him) because I never blessed God sufficiently, for that he made me so beautiful a creature, and not so ugly as that Toad, at which one of the Cardinals admired, and said that speech of Austins was true, Surgunt indocti & coelum rapiunt, & nos cum doctrinis nostris sine corde, ecce ubi volutamur i… carne & sanguine? But may it not be said of this speech (though the intention were good) what Lactantius wittily saith of Plato's thanking Nature, that he was a man rather then a beast, a male rather then a female, a Grecian rather then a Barbarian, an Athenian, and born in the times of Socrates. Ego planè contenderim, nunquam quicquam dictum esse in rebus humanis deliries. Quasi vero si aut Barbarus, aut mulier, aut asinus denique natus esset, idem ipse Plato esset, ac non ipsum illud, quod natum suisset. Lactant. Div. Instit. de fals. sapient. l. 3.best of the creatures here below: we should honour God in our mindes, account him the chiefest and onelyonly good, and his favour the chiefest felicity, bring our wils to long after him, to desire him above all other things, chusing him as our happinesse, loving him and desiring to enjoy him fully: Learn to fear him above all, not daring to offend him, Acts 4. 24. and obey and please him; what more agreeable to reason, then that the Maker of all should be Ruler of all? We are more his, then a childe his Parents, a servant his Masters. We should also acknowledge that he made us, Psal. 100. and praise him: Gods great works call for great praise; Commend him with our tongues, and speak good of his Name, Psal. 19. 2. The Heavens declare the glory of God, i. e. give occasion to man of declaring it.
5. This is a comfort to those who acknowledge God to be such a one as he is;There are special occasions when we should think of the works of Creation. 1. When we are not affected with the majesty and glory of God, let us see his Excellencies in the creatures, Psal. 104. 1. 2. When we are haunted with the thoughts of Atheism, the world could not make it self, that which is supported by another must needs be framed by another. 3. When we doubt of the promises of God, because of appearances to the contrary, Isa. 51. 6. & 40. 11, 12. Psal. 124. 1. 4. When our hearts doubt in respect of our provision, Matth. 6. 25, 26. 5. When we would greaten the priviledges of our Covenant-interest, Ionah 1. 9. 1 Cor. 3. 22, 23. Marks to try when we meditate fruitfully of the creatures: 1. Then our hearts will be more apt to praise the Lord, Revel. 4. 11. 2. Then the heart will be drawn off from the creatures to God. 3. There will be a greater fear of God, Ier. 5. 22, 24. 4. There will be more love to God for all his kindnesse, and more obedience to him; what interest hath the Lord in you, who made you out of nothing, and sustains you by his Providence? and you will trust in him more. 1 Peter 4. 19. Is not he rich enough to maintain them? Wise enough to direct them? Strong enough to protect them? If thou want goodness, he can create in thee a new heart; it may comfort the godly in regard of the Resurrection; God can raise them up at the last day.
6. It is a great terror to the wicked, which do not fear but despise him; God will hate, despise and destroy them: God can do it; he made Heaven and Earth, and he will do it, because he is true, he hath threatned it; Oh the misery of thatIsa. 17. 11. man which hath him for his enemy!
7. We may learn from all the creatures in general, 1. To bewail our Rebellion against God, which all of them reprove, for they all stand in their kinde and station in which God set them at first. The Sunne rejoyceth to runne his course: the Sea keepeth her bounds; the Earth stands upon her foundation; the Heavens keep their motion, and declare Gods glory; the very Windes and Seas obey him. 2. All of them teach aHe that studies the creature much shal finde much of God, and of himself. Some conceive Isaac, Gen. 24. 63. studied the Book of the creatures.the invisible things of God, Rom. 1. 20. as was beforeshewed.
8. We should make a right use of the creatures: use them, 1. Devoutly, 1 Tim. 4. 5. in Faith, Rom. 14. 14. & ult. with Prayer and Thanksgiving, Mat. 15. 36. Act. 27 35. 2. Soberly, 1 Cor. 10. 31. 3. Thankfully, 1 Tim. 4. 4.
Having handled the works of Creation in general, I now proceed according to Moses his Method, to a more particular enarration of each dayes work.
The whole first Chapter of Genesis may be thus divided:
1. The Author of the worlds Creation, God.
2. The Work.
3. The Approbation of it.
Verse 1. In the beginning of time, or being, therefore the World was not eternal.
Iohn begins so, and took it hence: But beginning there may mean from Eternity: or as here, Christ did not begin then, but was then, Prov. 8. 22.
Bara Elohim, Gods Created bAliis Scripturae locis ap…rtiùs & expressiùs potest Trinitas con…irmari & essicacius adversum Iudaeos est pugnandum ne nos illis ridiculos praebeamus linguae corum imperiti…. Mercer. in loc. Ego cum Calvino, Mercero, & aliis, in ea re sentio, ex sola voce Elohim terminationis pluralis, conjuncta cum verbo singulari, non posse solidum duci argumentum pro tanto mysterio, quia rationes allatae mibi videntur aliis adductis pro sententi… contraria praeponderare. Etsi existimem laudandum esse pium illorum studium, qui aliter sentiunt, & ex hoc loco sic intellecto mysterium Trinitatis probare conantur; sed quia non agitur de intentione eorum, quam piam & bonam censemus, ver…m de Mosis proposito in hujus vocis usu, missa eorum intentione, rem ipsam in se spectantes, judicamus solidiora consectanda esse argumenta quam quae à vocula aut constructione aliqua grammatica deducuntur, quam Iudaeis & haereticis proclive sit eludere, & quasi de re ipsa triumphata, ex taltum argumentorum refutatione gloriari. Rivetus in loc. Vide Galatin. de Arcanis Cathol. verit. l. 2. c. 9. Pha…us Vet. Test. Sect. 8. Capel. Diatrib. de nomine Elohim, c. 7. & 11. Non puto argumentum esse admodum solid…m; Siquidem Scripturae consuctudo id habere videtur, ut nomina illustrium personarum ponantur in numero multitudinis, licet verba retineant numerum singularem. Quam consu…tudinem nos Itali exparte imitamur, dum viris gravibus non dicimus, Tu, sed Vos: licet unum, non multos …lloquamur. Bellarm. de Christo l. 2. c. 6. Vide plura ibid.. That difference between the Noun Plural, and Verb Singular (saith Rivet) signifieth not the mystery of the Trinity, but is an Idiotism of the Hebrew Tongue, in which such Enallages are frequent, as Numb. 32. 25. Most of our men take the joyning of a Singular Verb with the Plural Elohim, for a mystical expressing the holy Trinity. But the Jewish Grammarians make it an Enallage of number, chiefly to expresse excellency in the Persons, to whom it is refer'd. Mr Seldens Titles of Honour, part. 1. chap. 6. However, there is no difference in the thing it self; for the Name of Gods being taken here essentially, (not personally) is common to the three Persons; Gods created, is as much as the Father, the Sonne and holy Ghost created: for elsewhere it is manifest from Scripture, that not only the Father, but the Sonne and holy Ghost also created the world.
Created, signifieth an act of infinite power, and is not communicable to any creature. i. Ex nihilo fecit, & quidem potentissimè ac magnificentissimè. Junius.Per Coelos intelligendum esse statuitur omne quod in Coelo supra lunam est: per terram verò, omne quod in terra infra lunam est, ita ut hisce duobus comprehendatur Creatio universi mundi, Menasseh Ben Israel Problem. 25. de creatione.
Heaven and Earth. In the first day were created Heaven and Earth; as it were the foundation and roof of the building, Psal. 104. 5. Isa. 40. 21, 22.
The work of the first day, was 1. Heaven, under which name are comprehended partly the Empyraean first and immovable Heaven, which is called in Scripture, the third Heaven, and Heaven of Heavens, Ephes. 4. 10. 2 Chron. 6. 18. Acts 1. 11. and partly the celestial Spheres, which it is probable were made the first day; but without those lights of the Stars, with which at length in the fourth day, they were adorned: the Hebrew word for Heaven being of the Dual number may imply both. The heavenly Intelligences or Angels, the Inhabitants of the invisible Heaven were then made, as is probable, saith Chemnitius, Coelum, id est, extimum illum hujus universitatis ambitum cum super coelestibus incolis illius & spiritualibus formis atque intelligentiis, Gen. 2. 1. Job 38. 7. Iunius in loc.
2. The four first simple things or elements, as some think, Earth, Water, Air, Fire, and the fitting of them for use, by making day and night. Though others hold, that the Air and Fire are comprehended under Firmament, the work of the second day. For the Earth, there is He emphatical; this Earth which we dwell in, though then unpolished. The Earth is described in the second verse, It was without Easdem habes voces Hebraicas Jer. 4. 23. Vide Heb. 11. 3 Picherellus in Cosmopoeiam Annot.form and void, Informity and Vacuity in the original, without inhabitants and without ornament, the Earth and Waters were joyned together among themselves; the waters at first did encompasse and cover the Earth round about, as it were a cloathing and garment, Psal. 104. 6. Darknesse was on the face of the deep; that is, the waters, which inclosed the earth in themselves.
Vers. 3. There is an extraordinary Light mentioned; (the ordinary fountain ofIt is questioned whether this light was spiritual or corporeal, a Substance or Accident. Vide Fulleri Misc. sac. l 1. c 13 The out-spread thing Expansum in Latine, Estendue in French. light is the Sunne) which in what subject it did inhere is not certain: Some say water in the thinner parts of the Superficies, some the heavenly Spheres, others say the Element of fire: for that (say they) is either included under light, or we know not whether to referre it; and God created not accidents without subjects.
The works of the second day were twofold:
First, That most vast firmament, viz. that space between the Earth and Skie: The Hebrew word signifieth the extending of any thing, or the thing it self.
Secondly, The division of the waters above, from the Waters below cThis made some hold that there were waters above the Skies, as Br…ntias saith, alledging that place, Psal. 148. 4. The Schoolmen understand it of the crystalline Heaven., that is of the clouds which are in the middle Region of the Air, from the Fountains, Rivers and Sea, which remain under the lowest Region. But by the name of Clouds and Waters above the Firmament, we may understand all the Meteors, both watery and fiery, which were created then in their causes, Ier. 10. 13.
The approbation given of other dayes, is here omitted in the Hebrew, not because Hell was created on this day, as the Hebrews dMere. in Gen. Vide Voss. …c orig. & progres. Idol. l. 2. c. 67.say: but because this work of distinguishing the waters was yet imperfect and finished on the third day.
The work of the third day was threefold.
First, The conflux, or gathering of the waters below into one place in regardEccles. 1. 7. Job 26. 10. & 38. 13. Psal. 104. 9. of the greater part of them, called Sea, that so they might not overflow the Earth: and by this command of Gods, they still continue so: Luther said well, that all a mans life upon the Earth is as great a miracle, as the Israelites passing thorow the red Sea.
Secondly, The drying of the earth, to make it habitable, and fit for nourishing plants and living creatures.
Thirdly, The producing of Herbs and Trees of all kindes.
The works of the fourth day were, the Lights both greater, as Sun and Moon; and lesser, as the other Stars, placed in the Heavens as certain receptacles or vessels, wherein the Lord did gather light, which before was scattered in the whole body of the Heavens.
Secondly, The use of them; they were to give light to the world, to distinguish the Night from the Day, the Day from the Week; as also to distinguish seasons,Gen. 8. 22. Pallida luna pluit, rubicunda stat, alba serenat. Rouge soir & blanc matin, Cest le plaisir du Pelerin. S… Plinies Nvtural Hist. lib. 18. cap. 35. See Iosephus, and Luke 21. 25. Summer and Winter, Spring and Autumne, Seed-time and Harvest. They are Signs:
1. Natural: By them we may guesse of the Weather, Matth. 16. 2, 3. from the colour and figure of the Moon, some will conjecture what weather is like to be.
2. Civil: Husbandmen, Gardners, Fishermen, Mariners, gather observations from them.
3. Ecclesiastical: To know the New Moons, and strange apparitions in them are signs of Gods anger, as extraordinary Eclipses cAs at Christs Death, which Eclipse Dionysius Areopagita, a great Astronomer, beholding, and little knowing of Christs Death, cryed out, Aut Deus naturae patitur, aut mundi machina dissolvetur., blazing-stars.
The works of the fifth day; were,
The Fishes of the Sea, and Fowls of the Air, divers in nature, shape, qualities; vertues and manners of living: the fishes were appointed to increase, multiply, and fill the waters: and the fowls to increase, multiply, and flie in the air.
The work of the sixth day is two-fold:
1. All terrestrial bruit creatures, Beasts fThe Beasts of the earth are here distinguished into three ranks. 1. Cattel, that is, all tame and domestical Beasts. 2. Creeping things, wherby are understood those which have no feet. as Serpents, or those which have but very short feet, as Worms, Ants. 3. Beasts, whereby are understood all wilde Beasts, which have their name from life in the Hebrew. The Jewish Rabbins gather from Gen. 1. 27. that the first man was both Man and Woman, both Male and Female, an Hermophrodite. Paget of Talmud. Alleg. cap. 1., Cattle, and every thing which creepeth upon the earth in their kinde, having vertue and power from God to increase and multiply.
2. Man, Male and Female, Adams body of the dust of the Earth, viz. that he might have in his own bosom an argument and incentive of humility, lest for his excellency he should wax proud against God; Eves body out of a rib of Adam, for a sign of most near conjunction, and love betwixt man and wife. The Creation ceased in man, as in the Master-piece of Gods skill, and as in the end to which all other things were destinate. For all other Creatures, by the bounty of the Creator, were to serve Adam, as their Lord and Prince.