The History of the Creation, Treatise · Chapter 10
CHAP. X.
The fifth dayes worke. Of fishes and fowles. All made in perfect wisedome: Vses. Two notable properties of fishes: their sensitive soule, and matter. The matter of birds. Of other flying things. Of whales. Of the fruitfulnesse of fishes. Gods infinite power jioyned with infinite wisedome: Vses. All is made by Christ, and likewise bestowed on us: Vse. Gods great providence for mankinde: Vse.
ANd God said, Let the Waters bring for aboundantly the moving Verse 20.creature which hath life: And let the fowle flie 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 aboundantly after their kinde, and every winged fowle after his kinds, and God saw that it was good. 22. And Godblessed them, saying, Bee fruitfull and multiply, and fill the waters in the Sea, and let fowle multiplie in the Earth. 23. And the evening and the morning were the fifth day.
In these words wee have the History of the fifth dayes worke, which was the creation of all living creatures which live and move in the two moist elements, the water and the aire, to wit, fishes and moving creatures which live and move in the waters; and all kinds of fowles which flie in the open region of the aire, which is here called the open firmament of heaven. First, wee have Gods powerfull Word and commandement given for the bringing of them into being, in the 20. Verse. Secondly, wee have Gods creation of them and bringing them into being by his mighty Word; together with his approbation of them in the 21. Verse. Thirdly, Gods blessing of them with the blessing of fruitfulnesse and increase, Verse 22. Lastly, the time wherein all things were done, to wit, in the space and compasse of the fifth day, Verse 23.
First, as in all other works God said, Let them bee; so here hee God do… all on good advice.still proceeds to create every thing by his eternall Word: So much this phrase signifieth, as I have before shewed. It also intimates thus much unto us, that God did not suddenly and unadvisedly create any of these things, but according to his eternall Counsell, as hee in his infinite wisedome had purposed and determined in himselfe from all eternity. For wee finde by experience among men, that when any workman doth say before hand of the worke which hee goeth about; Thus I will make it, and Thus let it bee, it is a cleare evidence that hee doth it with advice, as hee hath framed it in his mind, and determined it by his will; and therefore Moses here used this forme of speech, that God said first, Let things bee, and then hee created them; to teach us, that God had from all eternity framed them in his decree, and determined them in his Counsell and Will to bee such as hee made them in the creation.
Whence wee may gather this Doctrine: That God hath created all Doctr.things in wisedome, and never doth any worke rashly, without counsell or consideration; but orders and brings to passe every thing, so as he hath purposed, with perfect knowledge and understanding. This is that which the Prophet David doth preach and proclaime with admiration, Psalme 104. 24. saying, O how manifold are thy works! in wisedome and hast thou made them all. And his wise Son Solomon, Proverb. 3. 19, 20. saith, the Lord by wisedome hath founded the earth, by understanding hath hee established the heavens, by his knowledge the depths are broken up, and the clouds drop downe dew. And Ier. 10. 12. and 51. 15. The Prophet affirmes, that God hath made the earth by his power, and hath established the World by his wisedome, and stretched out the heavens by this discretion. Yea the actions of revenge upon enemies, which men doe for the most part rashly, and run in to them head-long without discretion, God doth in wisedome, and understanding, and according to his wise Counsell, as holy Iob testifieth, Iob 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 wisedome and counsell appeares, wee may plainely see by dayly experience, and by that which Iob saith, chap. 12. 7, 8, 9. to wit, that if wee aske the beasts, they will teach; and the fowles of the aire, they shall tell us: or if wee speake 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, wee may see, and read Gods wisedome in all his works; for, as it followes, Verse 13. With him is wisedome and strength, he hath counsell and understanding: and these hee sheweth manifestly in all his works and doings.
First, this Doctrine serves for direction to all men in all their works and doings, how to doe all things according to the perfect Vse 1. Bee followers of God as deare children.paterne and true rule of all well-doing. The rule of all mans actions ought to bee the will of God, who created him and gave him his whole being; and the perfect paterne whom the Sons of God ought to follow in all their works, is, God who formed them after his owne image; so that the perfection of man consists in his conformity to God; and the more or lesse hee resembles God in all his wayes, the more or lesse perfect hee is, and the nearer or further from perfection and true happinesse. Now here this Doctrine teacheth, that God hath created all things in wisedome, and doth all his workes according to his determinate counsell, and with perfect understanding, and nothing rashly without consideration. Wherefore, as wee desire to order our wayes aright, and wallie in the right and ready pathes which lead unto perfection; and as wee have a minde to doe all our works so as that they may bee profitable and comfortable to our selves and others: so let us imitate God in all our wayes and works, and never doe any thing rashly without consulting with his word; want of this marres all: when men follow their owne lusts and head-strong will and affections, and consult not with Gods Word; then they follow their owne wayes, and forsake the wayes of God; then they doe their owne works, not the works of God; and those wayes and works of their owne will, procure all evils and mischiefes unto them, according to that of the Prophet, Ier. 4 18. thy wayes and doings have procured these things unto thee; this is thy wickednesse because it is bitter, because it reacheth unto thine heart. Whereas, on the contrary, they that walke after Gods wayes, and take his counsell along with them in all their doings, and doe nothing rashly, but so as God by his Word puts into their heart; they shall bee holy and wise in their degree, as God is wise and holy; and by holinesse shall come to see God, and the reward and end of their doings shall bee glory, honour, immortality, and eternall life, Rom. 2. 7.
Secondly, seeing God hath made all things in wisedome, and Vse …. How to view the crea… ….according to his eternall Counsell; this serves to stirre us up so to behold and consider all things created by God, as that wee may see and discerne his wisedome in their very frame; and if wee doe not see and discerne the image of Gods wisedome and goodnesse in them all, and a good use of them all; let us blame our owne blindnesse and ignorance, and not vilifie, or dis-esteeme any worke or any creature of God: But if wee finde any creature which seemes unprofitable, or hurtfull altogether, and serving for no good use; let us know, that it is mans sin which hath made the creatures subject to vanity, and hatefull and hurtfull to men; And yet Rom …. 12.in the meane time Gods wisedome appeares in ordering and disposing to a good use, even by the enmity, hurtfulnesse, loathsome poison and filthinesse which is in them, to chastise and correct his owne people, and to put them in remembrance of their sinfulnesse and corruption, that they may forsake and mortifie it by repentance, or to punish the impenitent, and execute just vengance on the wicked in the day and time of his visitation. And upon these considerations, let us all, so often as wee see or remember the unprofitablenesse, loathsomnesse and poison which is in some creatures, bee stirred up to repent of our sinnes which have brought them under this corruption for a scourge of our dis-obedience; and let us firmely beleeve, that God in wisedome useth them to punish the wicked and to correct his people, and hee will make us see in all his wisedome shining clearly at the last.
But now, from the Word of God, I proceed to that which hee set himselfe to doe by his eternall Word, according to his will and purpose; this is in these words, Let the waters bring forth aboundantly every moving creature that hath life, and let the fowle she above the Earth. The things which here God sets himselfe 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 fowles, birds, and flying things which flie above the Earth in the open region of the aire.
The first sort are all called by this generall name foreign, 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 onelyonly, or by flying with wings; but by creeping or sliding, and moving forwards, as wee see fishes doe in the water, and creeping things doe in and upon the earth. Secondly, that it breeds and brings forth young in great aboundance, more then any other 2.creatures doe; as wee see the fishes, which by the multitude of spawne would increase beyond all measure and number, if by one meanes or other the spawne were not devoured and consumed. For the Hebrew verbe foreign, of which the word foreign, which is here translated the moving creature, is derived; is used as in my text, so in other Scriptures frequently, first to signifie creeping, or moving forward without feet, as Gen. 7. 21. and Levit. 11. 19. and secondly also to bring forth aboundantly as here, and also, page missing of the creation which God wrought, and by which hee made the whole frame of the World perfect and complete, and every way fully furnished. This last worke is described by Moses, first generally, briefely 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 owne image, Creation of mankind male & female.and after our likenesse, &c. 27. So God created man in his owne image, &c. 28. And God blessed them and said, Be fruitfull and multiplie, and replenish the earth, &c.
In this History of the creation of mankinde, wee may observe these speciall things, which are most notable and worthy to bee opened.
First, Gods 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 owne 2.eternall Counsell; which is laid downe summarily and more generally, that God made them, 1 in his owne image, 2 male and female, Verse 27.
This creation of mankind is more plainely and particularly laid downe in the next Chapter; where Moses relates, First, how God made the man of the dust of the ground, and breathed into his nosthrils the breath of life, and Man became a living soule, Verse 7.
Secondly, how God made the female, the Woman, to bee an helpe meet for man, and that of a Rib taken out of the mans side in a deep sleep, Verse 21. 22. &c. Thirdly that they were both naked, and were not ashamed, Verse 25. These things are to bee noted in the creation of mankind.
The third thing is the blessing, wherewith God blessed them 3.joyntly together, the Man and the Woman; and it comprehends in it two things: First, the blessing of fruitfulnesse, 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, hee assigned the greene herbe or grasse to them for food, Verse 30.
The fifth thing, is the place of mans habitation, the garden of Eden, the earthly paradise, which is described, Chap. 2. 8, 9, &c.5.
The last thing is Gods viewing of all things, which hee 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 worke; 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 Gods consultation concerning the creation Of the consultation in making man.of mankind, wherein wee are to consider these particulars; 1. Who it is that saith, Let us make. 2. With whom hee doth thus consult and conferre. 3. What is the thing consulted about, even the making of man in their owns image, and after their likenesse, to bee Lord over all other creatures, the fishes of the Sea, the fowles of the aire, and all living things on earth.
In the creation of all other things God said onelyonly, Let them bee, and so they were made: but in the creation of mankind hee calls a councell as being now about a greater worke, and saith, Let us make Man; which is a speciall point not lightly to bee passed over without due consideration: First, hee who thus enters into consultation is said to bee Elohim, that is, God the Who consults.Creatour, who is more persons then one or two, even three Persons in one essence (as the Hebrew word, being plurall doth imply). And hee who here saith, Let us make man, and in the next verse is said to create man in his owne image, hee is the same God which created the heavens, and the earth, Verse 1. and the light, and the firmament, and all other things mentioned before in this Chapter.
They with whom hee conferres, are not the Angels as some have vainely imagined; nor the foure elements which God With whom.here calls together, that hee may frame Mans body of them being compounded and tempered together, as others have dreamed. For the text shewes plainely divers strong reasons to the contrary: First, it is said, that God created man not by the ministery of Angels or the elements, but by his owne selfe, as it followes in the next Verse, and Chap. 2. 7. Secondly, God created man in his owne image, not in the image of Angels or elements; and therefore it is most ridiculous to imagine that God spake to them, or of making man in their image. Thirdly, it is shewed that man was made to rule over the earth, and the fowles of the aire, and the fishes of the Sea; and therefore it is absurd to thinkethat the earth, or any elements were fellow-makers of man together with God. And lastly, it is both foolish and impious to thinke that God who made heaven, earth, & the heavenly host, the Angels, of nothing, should call upon others to helpe him, and to share with him in the honour of mans creation, seeing hee doth so often in Scripture challenge this honour of creating all things to himselfe, and professeth that hee will not give this glory to another: Here therefore God the Creatour is brought in by Moses, as it were consulting within himselfe, even the eternall Father with the eternall Word the Son (who is called the brightnesse of his glory, and the expresse image of his Person, by whom hee made the World, of which, man is a part, Hebr. 1. 2.) and with the eternall Spirit. And here hee brings in God consulting about mans creation to bee Lord over other creatures, for 3. speciall reasons, and to teach us three things, which are reasons of consultations among men, when they are about a worke.
The first is to shew, not that God needed any advice or helpe, It was for 3. reasons. 1.but that the worke which hee was about was a speciall worke, even the making of man, the chiefest of all visible creatures; one that should bee Lord over all the rest, being made in Gods owne image, indued with reason, understanding, wisedome, and liberty of will.
The second, to shew that man was to bee made a creature in 2.whom God should have occasion given to shew himselfe a mighty and wise Creatour and Governour, a just Iudge and revenger of wickednesse and sin, which doe provoke him to wrath and revenge; a mercifull Redeemer and Saviour of sinners seduced; and an holy sanctifier of them by his Spirit. If wee consider man as a creature which might fall, and have Gods image defaced in him, and by his many provoking sins might give God cause to repent that hee had made him, as is said, Gen. 6. then there appeares some reason why God should as it were consult whether hee should make him, or no. Also, if wee consider that man being fallen, and brought under the bondage and slavery of death and the Divell, and under eternall condemnation, could not possibly bee redeemed but by the Son of God undertaking to become man, and to suffer and satisfie in mans nature; and that man cannot bee made partaker of Christs benefits for redemption, without the holy Ghost, the eternall spirit of God infused into man, and descending to dwell in man as in an earthly tabernacle: There will appeare to us great cause of consultation, that God the Father should consult with the Son, and the Spirit; and this consulting about mans creation doth intimate all these things: But in that this consultation is with a resolution (all things considered) to make man with a joynt consent; this shewes that God foresaw how mans fall and corruption, and all the evils which by it were to come into the World (howsoever, to our understanding and in our reason, they may seeme just impediments to hinder God from creating mankind) yet might by his wisedome bee turned to the greater advancement of his glory, and might give him occasion to shew all his goodnesse, wisedome, power, perfect purity and holinesse in hating sin; his infinite justice in the destruction and damnation of wicked reprobates, and in exacting a full satisfaction for the sins of them that are saved; his infinite mercy, love, and free grace in giving his Son to redeeme and save his elect from sin, death, and hell; and his unspeakeable bounty in giving his Spirit to sanctifie them, to unite them to Christ, and to conforme them to his image, and so to bring them to the full fruition of himselfe in glory. God in consulting within himselfe, and thereupon resolving to create mankind, and saying, Let us make man, and then immediatly creating him (as the text sheweth) did in the creation of man shew before-hand, that in mankind hee would manifest and make knowne all his goodnesse, more then in all other creatures.
The third reason of Gods consultation, is, to manifest more plainely in mans creation then in any other creature, the mystery 3.of the blessed Trinity, that in the one infinite eternall God the Creatour there are more, even three Persons of one and the same undivided nature and substance. For such consultations and resolutions, as are expressed in this forme of words, Let us make man in our image, and after our likenesse, doe necessarily imply that there are more Persons then one consenting, and concurring in the worke. And that these three Persons are all but one and the same God, it is…manifest by the words following, which speake of these Persons as of one God; for it is said, that God created man in his owne image, and not they created man in their image.
Thus much for the intent and meaning of the Spirit of God in these words, Let us make man in our image, and after our liknesse. From which words thus expounded, wee learne,
First, that the creation of mankind was a speciall worke of 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 fearefully and wonderfully made, marvellous are they works, Psalme 139. 14.
Secondly, Gods consultation sheweth, that in the creation Doctr. 2.hee considered mans fall, and did foresee not onelyonly that man in his nature and kind is a creature subject to such evils as might make it a matter questionable, whether it were fit for God to create him or not: but also the great good which comes by his creation and fall, and that man is a fit object, wherein God may make manifest his wisedome, power, and all his goodnesse more then in any other creature, and in that respect most worthy to bee made by the counsell, joynt consent, and concurrence of all the three Persons in the Trinity.
Thirdly, here we may observe, that in one God the almighty Doctr. 3.Creatour, there are more Persons then one manifested by Moses in the History of the creation. And therefore the Doctrine of the Trinity is no new and lately devised opinion since Christ, but a most ancient truth revealed from the first foundation of the World.
These Doctrines I here onelyonly name, which will come to be handled more fitly in the next thing which followes, to wit, Gods creating of mankind according to this his counsell and resolution: which act of creation is laid downe first more generally and confusedly in the 27. Verse. And more distinctly and particularly by way of recapitulation in the next Chapter.
First, it is here said, that as God upon consultation resolved, so hee created man in his owne image, and male and female created hee them: wherein wee may observe two things generally laid downe; First, that God created man in his owne image. Secondly, that hee created them male and female.
I will not here enter into a discourse concerning the imag… of God, and the speciall things wherein it doth consist; that shall have a more fit place hereafter, when I shall come to describe the excellent state of man in his innocency before his fall.
The thing which here comes specially to bee considered is the true meaning of the Hebrew word Adam, which is translated Of the name Adam, used two wayes. …man in this present text. This word is in the Scriptures used two wayes: First, as a proper name of the first man, even our first Father Adam; thus wee must understand the word Chap. 21. where it is said, that God did cast Adam into a deep sleepe, and Verse 22. brought the Woman to Adam when hee had made her of his Rib; and chap. 4. 1. and many other places, where Adam is distinguished from Evah his wife, and is called the man.
Secondly, it is used as a common name of mankinde, and includes ….in it both male and female, Man and Woman, as Psalm… 144. 4. Man is like to vanity, and Gen. 5. 2. where it is said, that God called the Man and Woman, and all mankind in them, both male and female by this name Adam.
Here in this text, this word Adam is used in this latter sense as the common name of mankinde, comprehending in it both male and female; as appeares by the words following, Male and female created hee them; that is, this Adam whom God created in his owne image was male and female, of both sexes, Man and Woman, who are both but one kind of creature. Whereby it is manifest, that here is laid downe in generall the creation of all mankind in our first Parents Adam and his wife Evah; and that they both were created in the image of God; and that the difference of their sexes, and the creation of the Woman after the Man, of a Rib taken out of mans side, doe not make any difference of their nature, and kind; but both are of one kind, and both made in the image of God and after his likenesse: And Women as well as Men are capable of the same grace, and fit to bee heires of the same glory in Heaven, where there is no difference of male and female, but all shall bee like to the Angels, not marrying nor given in marriage: as all members of the same Christ, and partakers of the same spirituall grace here; so all fellow-citizens of the heavenly Citie there, raigning with Christ in glory, as our Saviour himselfe affirmeth in the Gospell.
Hence then wee learne, That the Woman as well as the Man 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 hee saith, that Women and Men in the Resurrection are as the Angels of God in the last Resurrection, not marrying nor given in m…rriage; And 2 Cor. 6. 18. I will bee a Father unto you, and the shall yee my Sons and Daughters saith the Lord almighty; and Gal. 3. 28. Male and female are all one in Christ; and 1 Tim. 2. 15. the Apostle affirmes, that Woman may bee, and shall be saved by continuing in faith, charitie, and holinesse with sobriety; and 1 Pet. 3. 7. mention is made of holy Women, and Wives are said to be heires together with their Husbands of the grace of life. To which testimonies the examples of many holy, godly and faithfull Women, mentioned in the Scriptures, may be added; as our first Mother Evah, who, through faith in the promise, obtained the title of the Mother of life, Gen. 3. and the virgin Marie the Mother of the blessed seed is called blessed in all nations: Sarah, Rebecca, Hannah, Deborah, Ruth, Dorcas, Marie Magdalene, and many others.
But, 1 Cor. 11. 7. Man is called the image and glory of God, Object.the Woman the glory of the Man.
The Apostle doth not here speake of the image of God as Answ.it consists in perfect uprightnesse and indowments of nature; or in holinesse and supernaturall gifts of grace; for so the image of God is one and the same in both, and common to the Woman with the Man, and they both have equall dominion and Lordship over the creatures given in the creation: But here hee speakes of Man as hee was first created before the Woman, and the Woman as shee was made to bee a meet helpe for Man, and as it were his second selfe here on earth, and of a Rib, which is a part of mans substance, and in all things like man of the same nature and kinde; and in these respects man hath a priority, and a kinde of power and authority over the Woman in outward things, which concerne Ecclesiasticall and Civill order; and mans glory even the image of his authority appeares in the Womans subjection to him ever since the fall, upon which God made her desire subject to man; and tooke from her power over man, and the exercise of publike offices in the Church and common wealth: And this subjection doth not exclude her from faith, charity, and holinesse with sobriety, or any other part of Gods image needfull to salvation, as the Apostle testifieth, 1 Tim. 2. 15. In a word, common sense and reason teach us, that, if the Woman be made in the image of the Man, and the Man is made in Gods image, then Women must needs beare Gods image and likenesse: But the truth is, God being still the same, both in the creation of the Man and of the Woman, and creating both by the same wisedome and power; hee needed not to take Adam for his paterne whereby to make the Woman, but made her in his owne image as hee did man, and so in all things like to man, the different sexe onelyonly excepted.
This serves to admonish and stirre up women to bee carefull, diligent and industrious so to beare themselves as they that are Vse 1.made after Gods image, & so to order their lives & conversation as they who expect the glory of heaven, and must, by passing through the state of grace here, and by conforming themselves to Christ both in his death by mortification, and in his life by sanctification, come to the fulnesse of glory in Heaven, and bee made conformable and like to Christ in his glorious body, and coheires of God with him.
Secondly, it serves to reprove the wicked and profane men of the World, whose wickednesse is transcendent, and their Vse 2.profanenesse most horrible and impious, in that base esteeme which they have of the female sexe, and the vile account which they make of woman-kind, who thinke and speake of women that they have no soules, nor any part in Gods image, and are utterly uncapable either of grace in this World, or glory in the World to come. Like and equall unto which, in their profane impiety, are common strumpets and whorish women, the shame and staine of woman-kind, who prostitute themselves to all filthinesse, and so live as if they were made onelyonly to serve the lusts of unreasonable men of bruitish lust.
I proceed to the more speciall things, which are more distinctly laid downe concerning the creation of mankind; where I will first insist upon the creation of the male and female, and the matter of which they were made, and of the manner and order in which God formed them: Which that wee may distinctly understand, wee must looke forward to the 7. Verse of the 2. Chapter, where the creation of mankind is more particularly rehearsed in these words, and the Lord God formed man of the dust of the ground, and breathed into his nosthrils the breath of life, and man became a living soule. In the Hebrew text, the man is here called Adam, not as by his proper name, but as it is the common name of all mankind; for, so much the article which is prefixed before it doth shew; and therefore as the Greeke, so also our English Translators, doe translate this word not Adam, but Man; God formed man of the dust; For in the first creation, the man comprehended in him all mankind, even the Woman who then was a Rib in his side, and afterward was taken out and formed into a Woman.
The matter of which God formed Adam is said to bee the dust of the ground; and here he useth another word not used before in the creation of other things, that is, the word formed; for hee doth not say, that God made or created, but formed man; and true it is, that whole man was not made of dust, but onelyonly the substance of his bodie; and therefore it is said, that God formed man (to wit, in respect of his body,) of the dust of the ground, that is, hee framed and fashioned it of dust, as a potter formes a pot of clay, and brought it into that forme and shape which all perfect bodies of mankind doe beare untill this day: And this is the first beginning of the being both of the Man and also of the Woman, who was created here a Rib at the first in Mans side, and afterwards taken out, and made into a Woman.
First, in that Iehovah Elohim, the Lord God, is here said to forme man, that is, to frame his body of dust, and to bring it into the forme and shape which it beares in all mankind: Hereby Doctor. Man was made by God alone.wee are taught, that God did neither consult with Angels about mans creation, nor assume them, or any other creatures into the fellowship of this worke; but God himselfe alone who is Iehovah, one God in essence and substance, and yet Elohim, that is more Persons, even three Persons, in that one undivided essence, did forme the very body of man, and brought it into that forme and temper, that it might bee a fit subject of the soule, which is a spirituall substance. And this all other Scriptures confirme, which attribute the creation of mankind to God alone; as Deut. 4. 32. and Isa. 45. 12. with many other places, where the creation of man upon earth is ascribed unto God onelyonly, and where holy and faithfull men, speaking as they were moved by the holy Ghost, confesse themselves the worke of Gods hands, as Iob 10. 3. and God their maker and former, Iob 36. 3. and Malac. 2. 10. and God the potter and themselves his formed worke, Isa. 64. 8.
This Doctrine well weighed is of excellent use: First to make us ascribe all our excellency and all our well being to God, Vse 1.that wee may give him the glory of them, and that wee may beare our selves before God as before our creatour, and may ever remember, that whatsoever service wee are able to performe either with our soules or bodies, it is wholy due to God, and none other but onelyonly in him and by commandement and warrant from his holy and infallible Word. Seeing God alone hath created us and given us all our being, even the forme and shape of our bodies, wee must not thinke it enough to keepe our selves to God, and to serve him in spirit onelyonly, but wee must serve and worship him with our bodies also, and with all parts and members of our bodies. Although God many times makes men instruments and meanes to convey health, life, being, and well being to us; as naturall Parents, to bring us into being and life, and to nourish and bring us up; and as Kings, and Rulers, and wise Magistrates to bee Saviours of our bodily lives from death and other dangers, and to procure safety, peace and well being to us; and in this respect and for these causes wee doe owe love, honour, and service to them in, and under God: yet in no case may wee in things which tend not to the honour, but dishonour of God, and are contrary to his Word and Will, and offensive to his Majesty, obey, serve and honour them. In such cases, let us say as the Apostles did to the high-Priests and Rulers of the Iewes, We ought to obey God rather then men; and whether it be right and lawfull to obey you more then God judge yee, Act. 4. 19. and 5. 29. All Potentates, Kings and Rulers, because they are men and have no power but from God, must not looke that any should serve and obey them rather then God, or in things which they command contrary to Gods commandements; Yea they must remember that they are Gods creatures and handi-worke, and ought 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 evill, unfaithfull, and unprofitable servants, even eternall destruction and torment in Hell, where shall be howling, and wayling, and gnashing of teeth.
Secondly, this serves to shew, that whosoever offers wrong Vse 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 soules; or by taking away their lives and naturall being, without speciall warrant and cōmmandement from God; they are notoriously injurious to God himselfe; they scorne, despise, mis-use and deface Gods Workmanship; they provoke God to wrath and jealousie, and hee surely will bee avenged on such doings. And here wee have matter, as of dread and terrour to all cruell Tyrants and unmercifull men; so of hope and comfort to all who suffer injury and wrong at their hands: As the first sort have just cause to feare and tremble so often as they thinke on God the avenger of such wrong; so the other have cause to hope that God will not wholy forsake them, being the worke of his owne 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 filthinesse of all Vse 3. The sin of idolaters.Idolaters, who being the workmanship of God, the Lord and wise creator of all things, doe most basely bow downe to images, and altars; and debase themselves to worship humane inventions, and the worke of mens hands, which are dumbe 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 darknesse, where the Divell and all such as forsake God, and rebell 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 forme man of the dust of the ground, not of clay well tempered and wrought, but of dust, which of it selfe is most unfit to be compacted and made into a stedfast 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 wee may learne two things:
First, that God in the creation, even of mans body, shewed his infinite power and wisedome in bringing dust of the earth, Doctr. 1. Mans body being of dust, was wondrously made.which is the basest thing of all, into the forme and shape of mans body, which is the most excellent of all visible bodies, and a fit house and temple not onelyonly of a reasonable living soule, but also of Gods holy spirit; (as other Scriptures plainly affirme.) This point appeares so plainly in the Text, that I need not spend time in further confirmation of it; the word foreign, formed, here first used, implies an excellent forme, and the upright face of man: Here therefore I will adde, 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 wombe of the living substance, even the seed, blood, and flesh of his parents, saith he, I will prayse thee, for I am fearefully and wonderfully made. Marvelous are thy workes, and that my soule 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 booke were all my members written, which in continuance were fashioned, when as yet there was none of them. Here we see with what feare, admiration and astonishment David considers mans frame, and the curious workmanship of his body, when God forms it in the mothers womb by lively instruments, and of a lively matter and substance: How much more may we conclude, that Gods creating of Adams body, which was the most curious naturall body that ever was made, is most admirable, and deserves more reverence, feare, 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 shewed wisedome and power beyond all admiration.
The Vse of this doctrine is to stirre us up, so often as we Vse 1.thinke of our creation in Adam, to laud and praise Gods wisedome and power, to feare and reverence God, and to admire his curious workmanship. And although the matter of which God framed mans body was the basest of all, even dust of the ground; yet let us not thinke ever a whit more meanly of our creation; but so much more admire Gods workmanship in our bodies. For, to make a curious worke in gold, silver, or of some beautifull, precious, and plyable mettall, is not rare, nor so excellent: but to frame of the basest matter, the dust of the ground; the chiefest worke, and even the Master-piece 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 stirre us up to praise, and to extoll with admiration the wisedome and power of God; especially, if wee consider the most excellent forme of mans body and upright stature, together with the head, comely face, hands, and other members every way fitted and composed to bee instruments of a reasonable soule, and to rule and keepe 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 mans body, the beautifull Palace and Temple of his Soul, was formed in the excellent state of innocency; Hence wee learne, that man is by nature, and in his best naturall 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 fraile matter of which mans body was formed; and will thus argue, That the state and condition of creatures is not to bee esteemed by the matter of which they were made, but by the forme and being which God gave to them; as for example, the Angels, together with the highest heaven, were created immediatly of nothing, as well as the rude unformed masse which is called earth, and yet they are most glorious spirits, and the rude masse is not to bee compared to them; Yea man was created according to his inferiour part the body, of dust, which is a created substance better then nothing, of which the Angels were made; and yet the Angels in nature far excell man: Therefore mans creation of dust doth not prove him to bee so fraile a creature, seeing God gave him such an excellent forme.
To this I answer, that to bee created immediatly of nothing is in it selfe a more excellent worke, and shewes greater power, Answ. 1.then to bee made of a meane inferiour matter: For when things are said to bee created of nothing, the meaning is not, that they are made of nothing as of a matter; but that they are made of no matter at all, but have their whole being from God, and his infinite power, and so may bee, if God will, most excellent: But when man is said to be formed of dust, the meaning is, that dust is a part of his substance even the matter of which hee consists, and that his body according to the matter is a dusty, earthy substance; and his Soul, though a spirituall substance created of nothing, yet, dwelling in that body, is an inhabitant of an earthly Tabernacle and house of clay founded in the dust. Secondly, 2.though the frame of mans body is in it selfe most excellent, and surpasseth all bodily formes, and his Soul is a spirituall substance endowed with reason; yet all these were of mutable excellency in the best naturall estate of innocency, and could not continue in that excellency but by dependance upon God, and cleaving fast to him; and by his hand and power sustaining them continually, which by promise hee was not bound to doe in that estate. And therefore wee may truly gather from the matter of which God formed mans body, that hee was in his best naturall being, in respect of his body, but a dusty substance, such as might returne to dust, by falling off from God by sin, and disobedience; yea undoubtedly as God in framing man his chiefest visible creature of dust, intended to shew his wisedome and power, and to glorifie his goodnesse: so also hee teacheth man thereby his owne naturall frailty and mutability, how unable hee is of himselfe to abide in honour and excellency. And this hee shewes most plainely, Gen. 3. 19. where hee saith to man, alluding to his creation, Dust thou art, and to dust thou shalt returne: Wee have also an excellent argument to this purpose, Iob 14. 18, 19. and 15. 15. where the Lord is said to charge his Angels with folly, and to lay no trust in his servants, and the heavens are not cleare in his sight; how much lesse can hee find steadfastnesse in men, who dwell in houses of clay, which have their foundation in the dust? that is, seeing the heavenly spirits are not immutably pure in Gods sight, but some of the Angels hath God charged with folly, to wit, such as did fall, and to the rest hee hath added supernaturall light of his Spirit, and so hath made them Saints immutably holy, much lesse is man immutably pure and steadfast by nature, whose better part the Soul is by creation made to dwell in an house of clay, a body made of dust. To this purpose serve those Scriptures of the Prophets and Apostles, which compare man in his first creation to clay in the hand of the potter, Ier. 18. 9. & Rom. 9. 21 & which affirme that the first Adam was of the Earth earthy; 1 Cor. 15, 47. that is, in his first creation hee was of an earthy and dusty substance.Vse …. For humility and thankfulnesse.
First, this serves by discovering unto man his frailty and mutability in his best naturall being, to humble every man in his owne eyes, and to make him lowly, and to withdraw his heart from pride and all high conceipts of any worth in himselfe, and to teach us all to ascribe all the unchangable purity which wee finde in ourselves, and all our steadfastnesse to the free grace of God in Christ, and not to any power of our owne free will, or to the excellency of our naturall frame and being. If man in his first creation and best naturall being was but of earth and dust, an earthy and dusty creature; and, before that death entered into the World, while hee had yet power of free will to obey God, and to depend on him, was mutable and might fall into sin, and disobedience, and by sin might bring and did bring death upon himselfe and all his posterity: how much more now in the state of nature corrupted is every Son of man, a very masse of corruption and frailty, yea vanity and abominable filthinesse, who drinketh iniquity like water as it is written, Iob 15. 16. Wherefore, Let no man glory in any naturall power or prerogative, nor hope to stand by his owne strength, much lesse to merit or purchase by any works of nature or power of free will, the least grace supernaturall, which tends to bring him to heavenly happinesse and glory unchangeable: For man, as hee is flesh and blood, that is, an earthly creature, cannot possibly come to inherite the Kingdome of God, 1 Cor. 15. 50.
Secondly, this discovers the madnesse and desperate blindnesse Vse 2. Against Pelagians and Papists.of Pelagians and Papists, who teach, that a man by the right use of his naturall power and free-will may procure spirituall grace from God, and even the Spirit of regeneration, and faith working by love, by which hee may merit and purchase to himselfe eternall life, and heavenly glory and felicity, as a just and condigne reward of his works. If Angels cannot bee made steadfast and trusty without supernaturall light added to them; much lesse can earthy man, who by sin is become filthy and abominable, worke out his owne salvation by meriting and purchasing the heavenly reward. Oh let us all hate and abhorre all such conceipts, which wholly tend to the frustrating and evacuating of Christs merits and satisfaction, and to make them seeme vaine and needlesse. Be not deceived, God is not mocked; they who sow such tares, and feed like swine on the huskes of their owne works, and on things which nature teacheth, they are enemies to the grace of God, which is given onelyonly in Iesus Christ, and together with him by communion of his Spirit.
After the creation of mans Body of dust, immediatly followes The creation of mans soule.the creation of his Soule; which is to bee understood in these words: And breathed into his nosthrils the breath of life, and man was a living Soule; For no sooner was mans body brought into frame, but God breathed into him the breath of life; that is, caused him to breathe with the breath of life, even those vitall spirits which are the band of union by which the Soule is united to the body; and in the first instant wherein he created the vitall spirits, he also created the spiritual substance of his Soule in his body immediatly of nothing by his omnipotent hand.
Some are opinion, that mans Soule was first created a Spirit, Opinions. 1.subsisting by it selfe before his body was formed; and when the body was formed 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 thinke, that the body was formed, and the Soule 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 mans 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 supernaturall grace and holinesse.
Some thinke, that Gods breathing into mans nosthrils was 3.his inspiring into man a reasonable Soule, as a part of himselfe: so Rabby Moses Maymonides.
But by breathing into mans face, I doe not understand any 4.materiall breathing or blast, but that God, in causing breath of life to breathe through mans nosthrils, did withall create the Soule in the body, and by meanes of this reasonable Soule created in the body, and united to the body by vitall spirits and breath, man became a living Soule, that is, a living reasonable creature, living onelyonly a perfect naturall, not an holy spirituall life. The Apostle expounds these words in this Sense, 1 Cor. 15. and doth make this a maine difference betweene the first man Adam, and Christ the second Adam, that the first Adam was onelyonly a naturall Man endowed with a naturall living Soule; but to be a quickning Spirit, that is, to bee sanctified by the holy Ghost, and endowed with spirituall life, is proper to Christ in his creation, for in him the Spirit dwelt from his first conception.
Hence wee learne, That the image of God in which mans Doctrine. No supernaturall gifts in the soule of Adam.was created, was onelyonly naturall and did consist in naturall gifts, which naturally flow from his reasonable Soule, and not in any supernaturall gifts of the holy Ghost; as true holinesse, and the like: The words of Saint Paul last before named doe fully prove this. I will here onelyonly adde one strong Reason and invincible argument to prove it fully.
And that is drawne 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 certaine, that hee who hath in him that image of God which consists in true holinesse, and in spirituall and supernaturall gifts, hee is not mutable nor subject to fall away, because hee hath the holy Ghost dwelling in him, who is greater then he that dwels in the World, 1 Ioh. 4. that is, then the Divell who worketh powerfully in the children of disobedience. For all true holinesse, and all spirituall graces are the proper worke of the holy Ghost dwelling in man, as all the Scriptures testifie. But Adam in innocency and honour lodged not therein one night, Psalme 49. 12. The Divell at the first onset gave him the foile in his greatest strength of nature and best estate; which Divell with all his temptations and all the powers of darknesse and spirituall wickednesses, the little ones of Christs flocke doe overcome by the power of the holy Ghost and his graces, which they have in their fraile earthen vessels. Therefore the image of God in which man was created, was naturall onelyonly.
This discovers Gods goodnesse, free grace, and bounty beyond all measure, and all conceipt and comprehension of humane Vse 1. Our estate better by regeneration, then by creation.reason, in that it shewes how God, by mans fall, malice and corruption which made him a slave of Hell and Death, did take occasion to bee more kind and bountifull to man, and to shew more love and goodnesse to him, by repairing the ruines of his fall, and renuing him after a better image then that which hee gave him in the creation, and making him better after his sin and fall, then hee was before in the state of innocency, when hee had of himselfe no inclination to any sin or evill, and bringing him to grace spirituall in Christ, and to an image which cannot bee defaced and to a state firme and unchangable: when wee rightly consider these things, wee have no cause to murmur at Gods voluntary suffering of man to fall from his estate, which was perfect and pure naturall; but rather to rejoyce in God, and to blesse his name, and to magnifie his goodnesse, 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 spirituall and supernaturall not subject to change and alteration.
Secondly, this Doctrine overthrowes the foundation and Vse 2. No Apostasie of Saints.false ground, upon which Papists and Pelagians doe build, and seeke to establish their false and erroneous opinion concerning the apostasie of the Saints regenerate, and their falling from supernaturall grace and Iosing the Spirit of regeneration; which errour they seeke to establish by this argument, Because Adam in innocency had the holy Ghost shed on him, and was endued with spirituall and supernaturall gifts of holinesse, from which hee did fall by sin and transgression. But here wee see there is no such matter; Adams image was onelyonly naturall uprightnesse; not spirituall, supernaturall, and true holinesse. Hee was but a perfect naturall Man, and a living Soule; Christ, the second Adam, onelyonly is called the quickning Spirit, because through him onelyonly God sheds the holy Ghost on men; and hence it is, that though Adam did fall away from his estate, which was onelyonly naturall; yet the Saints regenerate and called to the state of grace in Christ, can never fall away totally nor finally into apostacy, because they have the seed of God, even the holy Ghost dwelling and abiding in them.