The History of the Creation, Treatise · Chapter 3

The History of the Creation · Treatise · Chapter 3

p. 26CHAP. III.

Of Creation immediate, and mediate. The Hebrew words expounded. Sundry Doctrines proposed, and made usefull. Some questions discussed: 1. Of the time of the yeare, wherein the world was created. 2. Of the number of the yeares since this was. Of the highest heavens: 5. points proposed.

THe creation and creature in generall being described out of these words, and the rest of the history of the creation in this and the next Chapter, I proceed to the severall parts and speciall branches of the creation, which I will unfold in that order in which they are here laid downe, and will describe the severall kinds of creatures, which God created together with the state and condition wherein God created them.

The worke of creation considered in generall, comprehends in it two speciall branches, as I have noted before.

The first is simple, absolute, and immediate creation, which is a giving of the first being to things simply and absolutely out of nothing, when there is no matter at all to worke upon.

The second is a mediate and secondary creation, which is a giving of the first being to things out of a rude, unfit, and undisposed matter; and that instantly, without any precedent altering, or disposing of the matter of which they are made.

Each of these consists of two subordinate branches: First, absolute creation is either a making of things perfect out of nothing, or a making of things imperfect out of nothing. Both these parts or branches are here laid downe in this first verse: Of them therefore I purpose to speake out of these words; and for the better p. 27performance thereof, I will sift the words particularly in the first place, and so will come to the Doctrines.

And for the generall meaning of the words, I have thus far laid it open, That the first word foreign, Bereshith, signifies the time The words expounded.of the creation. The word foreign, Bara, signifies properly creating of things out of nothing, or out of a rude matter fit for nothing, and uncapable of any essentiall forme. The word Elohim, intimates the Trinity of persons in the unity of essence. The word Heaven, is to be taken for the Heaven of heavens, or the highest heavens. And by the Earth, is meant the rude matter, out of which God framed the whole inferiour visible world. I now come to sift the words more particularly, so as that they may give light to this first speciall branch of creation, and to the two particular parts thereof.

The first word foreign, Bereshith, which is here translated in the I.beginning, may admit a threefold exposition: First, if we take the word foreign, as sometimes it signifies in Scripture, for the chiefe or principall; or for the first fruits, which were the first and chiefest of every thing; then this word may signifie either as the Hebrew Rabbins expound it, Bereshith, in or for the chiefe, that is, for Israels sake, who were the chiefe of the Nations, and choice people of God, God created the heavens and the earth, and in them God laid the foundation of all things created: Or else Bereshith, in the first fruits, that is, in Christ, who is the chiefe and the first fruits of all; and for the elects sake in him, God created the heavens and the earth, as some Christians have expounded it. But if we take the word Reshith, as it is commonly taken in the Scripture, for the first beginning of a thing; or the first part of the being of it; or the first part and moment of time, wherein a thing comes to have being; then may this word (Bereshith) signifie the first part of time, wherein things created came to have being; or the first part of creation: and this may bee the meaning, that in the first part of time, or in the first part of the creation, God created the heavens and the earth; and the creation of them was the first act of creation. This, as it is the exposition The beginning of time here meant.most commonly held, and generally received; so I take it to be the best and fittest, and that which the Spirit of God chiefly intended in this place: for though it is true, that God created all p. 28things in Christ, and for his sake, and his elects sake especially: yet here it stands with more reason, and is more agreeable to the scope of the place, to thinke, that the first part of time, or of the creation is meant: For first, it is manifest (as shall appeare hereafter) Argum. 1.that here Moses doth not speake generally of the creation of all particulars, which are after named in the Chapter: Neither doth he by the heaven & the earth understand the whole world, & all the particulars therein contained; but by Heaven, is here meant the highest heaven; and by Earth, is meant the rude masse, out of which God framed the inferiour visible world. Now they onelyonly were not created for Christs sake, but all other things also; and they onelyonly were created in the first part or moment of time, and in the first beginning of the creation: therefore it stands with better reason to expound these words (in the beginning) for the first beginning of time, or the first part of the creation, which is the subject of this holy History; then to understand it of Christ, that in him, and for him, the heavens and rude earth was created, and for his elects sake, for whose use all other creatures also were created.

Secondly, the Scriptures themselves doe in other places, which 2handle the same matter, expound this word for the first beginning of time, or the first part and moment of creation, as Psal. 102. 26. where David, speaking of the first foundation of the heavens, and the earth, saith, They were founded of old, that is, in the first time; for so the word foreign signifieth, which hee there useth in stead of this word Bereshith; and which is translated by the Apostle foreign, in the beginning, Heb. 1. 10. and therefore it is manifest, that here this word notes unto us the time when this first act of creation was performed, namely, the beginning or first part of time.

Some, who held that the highest heavens and the first rude masse of the earth were created from all eternity, and had their being long before the first beginning of time; doe here take this word Bereshith to signifie from all eternity, and doe thinke that so it may be translated; from eternity God created the heavens and earth. And to this purpose they bring an example, where the words (in the beginning) signifie from all eternity, to wit, Joh. 1. 1. where it is said, In the beginning was the Word, that is, from all eternity.

p. 29But this exposition may easily be confuted by other Scriptures; for Exod. 20. 11. God himselfe affirmeth, that in six daies he made heaven and earth, and all other creatures: and therefore the heavens were not created from all eternity, but in the beginning, in the first day of the creation. As for the words of the Evangelist, they may easily be answered; for indeed they doe not properly signifie eternity, but the first moment of time, in which God began to give being to his creatures. And yet take these words (in the beginning) joyntly together with other words, which immediately follow in the same sentence, and they necessarily imply and prove that the Word was eternall, and from all eternity, coeternall with God the Father: For hee who was already, and had a being with God, and was God, and made all things in the beginning, must needs be from all eternity, and before the first moment of time, in which he was not made nor created; but was, that is, had a being already, yea was coeternall to the Father: Therefore these words (in the beginning) as the Evangelist useth them, doe signifie eternity; but in that he saith, The Word was, that is, had already a being with God in the beginning, when hee began to give being to all other things, this proves by necessary consequence, that the Word was eternall: and therefore the common exposition stands sure, that here the word (Bereshith) signifies the beginning, or first part of time.

The second word of this Text, that is, Bara, created, signifies II.the giving of first being to all things, either simply out of nothing, or out of matter undisposed for the forme introduced (as I have noted before.) And by a Metaphor, it signifies great and mighty workes, which resemble the creation; but here it signifies absolute creation, or giving the first being to the highest heavens, and to the rude masse or matter of the visible world, out of meere nothing; for they were created of no matter before existing (as all doe hold) and of their creation onelyonly this Verse speakes.

That the third word (Elohim) being of the plurall number, signifies III.three persons in one God the Creatour; and that the creation was the worke of all the three persons in the Trinity, I have before shewed. Here let mee adde further a Cabalisticall proofe, gathered from the Hebrew word foreign, which signifies the act of creation, and consists of three Hebrew letters, which are p. 30the first letters of the three Hebrew words foreign and foreign, which signifie the Father, the Son, and the Spirit: And therefore if the Caballisticall art be of any credit, this act of creating is the work of all the three persons, the Father, the Son, and the holy Spirit, one and the same God.

The two last words, foreign and foreign, the heaven and the earth, do IV. V.here signifie (as I have noted before) the highest heaven, and the earth which was without forme and void, that is, the rude masse and common matter of the visible world. Some learned men do by heaven and earth understand the whole world, in the same sense as the words are, Chapt. 2. 1. By heaven, they conceive the highest heaven, the visible starry heaven, and the whole firmament of the aire to be meant: by earth, the lowest globe of the earth, which hath the sea intermingled with it; and by creating, they understand the whole worke of creation in generall, and not that first speciall act, by which God made the highest heavens, and the rude masse and matter of the visible world onelyonly. The main reason which they have to prove this, is drawn from the Hebrew Articles foreign, which is joyned with foreign, and foreign, which is prefixed before the word foreign, earth. The first of which Articles consists of the first and last letter of the Hebrew Alphabet, and so implies an universall comprehension of all things, which were created both the first and the last. The other, to wit, foreign, is of plaine demonstration, and sheweth that this heaven and earth, as they now stand, are said to be created here in these words. But this exposition is plainly overthrown by the Text it selfe, and the reason answered without any difficulty: First, the act of creation spoken of and intended in this Verse, is that which was performed in the beginning, that is, in the first moment of time, so the Text affirmes: but the whole world, and all creatures in heaven and earth were not made in the first moment of time, nor in the first day, but in sixe daies; therefore the whole world is not meant in these words, nor all creatures in heaven and earth. Secondly, if the Article foreign be of generall comprehension, then each of these words should signifie the whole world; for it is added to each of them, and so the other word should be superfluous in this place. Thirdly, we may safely grant, that these words are of generall comprehension, and yet we need not expound them of any p. 31other heaven then the highest heaven, nor of any other earth then the first rude masse, out of which the whole visible world was made, which was without forme, and void, as it is testified in the next words, Verse 2. For this heaven did comprehend in it the highest heaven, and all the host and inhabitants of it, the Angels, actually. And this earth or rude masse did potentially comprehend in it the whole visible world, which afterwards in the sixe daies was actually formed out of it: and therefore I take this to be the best exposition, to understand by the heaven, the highest heaven onelyonly where the Angels and blessed Saints have their dwelling, together with the host thereof: And by the earth to understand (as the next Verse sheweth) the rude masse, out of which God after formed the whole visible and mutable world, consisting of the starry heavens, and of the aire, water, and earth with all things in them. As for them who here by heaven and earth understand the whole world, actually formed and made; and them, who understand the common seed and rude matter of the heavens, both highest and invisible, and also the visible heavens, and the inferiour world; they exclude out of this history of the creation, the distinct and speciall narration of the creation of the highest heavens, and of the glorious host thereof, the Angels and super-celestiall Spirits, contrary to that which Moses himselfe plainly teacheth, Chapt. 2. 1. where repeating summarily the whole creation in generall, which he had before distinctly related, and in all the parts thereof described in the first Chapter, he saith, Thus were the heavens and the earth finished, and all the host of them, that is, the Angels among the rest; for they are called the heavenly host, Luke 2. 13.

From the words thus expounded, we may gather an excellent description of the first speciall act of creation, which is called simple and absolute creation, and of the two particular branches thereof, to wit,

That it is that act of creation, whereby God in the first beginning did create, and give the first being out of nothing to the highest heavens, and to the earth, that is, the first rude masse and matter of the visible world.

The parts of this act are two: The first is that act of simple creation, by which God created out of nothing, and gave a most perfect p. 32glorious being to the highest heaven, and to all things therein contained. The second is that act of simple creation, by which God gave the first imperfect being to that rude earth, the masse, which was the common matter, out of which hee formed the whole inferiour, visible, and mutable world.

In this description of the first act of simple creation, and of each branch thereof, wee may observe foure things: The first is the matter both generall and speciall, laid downe in the word Bara, created. Secondly, the author of it, God the Father, Sonne, and holy Ghost, Elohim, three persons in one God. Thirdly, the time and order of it, in the beginning, Bereshith; it was the first act, performed in the first moment of time. The fourth is the object or effect, to wit, the things created, the heaven and the earth: The heaven is the object and effect of the first particular branch; the earth is the effect of the second. These foure things considered both joyntly together, and severally by themselves, doe afford unto us divers profitable instructions, and divers questions to be discussed, worthy of our consideration.

First, the matter and substance of this act, is a simple and absolute producing of reall and substantiall things out of nothing; yea creatures, which of all others were most perfect and glorious, to wit, the highest heavens, and the glorious Angels the eternall Spirits, which were made and placed there, to stand in the sight and presence of God. Now this offers to our consideration an excellent meditation of Gods infinite power and omnipotencie, shewing it selfe most cleerly in this first act of creation; for in that God, contrary to the course of all other the most cunning Artificers, did immediately and absolutely of himselfe, and by himselfe alone create, and make out of nothing in the first beginning, the most perfect creatures of all, even the highest heavens, and the glorious Angels and eternall Spirits; and so the first act of creation was the most perfect and complete act of all. This teacheth us, that God is of himselfe infinite, omnipotent, and all Doct. 1. By the creation God is seen to be infinitely wise, and powerfull.sufficient in power and in wisdome, able to doe all things, and to performe and bring to passe by his owne mighty hand, instantly, without any help, counsell, or advice of any other, the greatest, and most perfect, and glorious workes which can be done, named, or imagined in heaven and earth. Wee find by experience and p. 33reason, that all Artificers, before they have in and of themselves skill and power sufficient to bring to passe the workes which belong to their art, doe first practise by the direction of others in smaller matters; and by use and practice grow more skilfull, and so proceed to greater and more perfect workes: and because the most cunning and exquisite workmen in the world are limited in their power and skill to one thing at once, neither can their minds intend, nor their understandings conceive, nor their hands performe all things at once, which are required for the performance of a perfect worke; therefore in every such worke they proceed by time, leasure, and degrees: first, laying a foundation of matter; secondly, forming and framing of every severall part; thirdly, fitly composing of all parts together in one, and so bringing the worke to consummation and perfection. And so God must have done in the creation, if hee had not been infinite in power, and all-sufficient: If his wisdome and power had been limited, he must have begun with smaller workes, and ascended by degrees; and in every worke hee must first have either borrowed matter from others, or made it himselfe for to worke upon. Secondly, he must have fitted the matter, to receive a fit forme. Thirdly, he must have introduced the forme into every part, and have composed all together into one perfect creature: But we see all was contrary; he performed the greatest and most perfect worke at the first, even the most glorious heavens, and the eternall Spirits, which are durable, and abide for ever; therein he set up his glorious throne, and made an habitation for his blessed Saints and Angels. He shewed that he was all-sufficient in himselfe for the greatest worke, because he did performe it of himselfe, before there was any but himselfe, and no creature made to help him. He did not by degrees get his skill, but at the first shewed the best worke, and performed it in an instant: And therefore in this first act of creation, we may see, as in a cleere glasse, the infinite wisdome and omnipotencie of God. This truth is also strongly confirmed by firme proofes from other Scriptures, as Job 37. 23. Elihu, that wise unreproved friend of God, full of the Spirit, doth from this very ground, namely, the wonderfull creation of the heavens and other things, conclude the omnipotencie and infinite wisdome of God, that he is Shaddai, p. 34the Almighty, All-sufficient, that he is excellent in power and judgement, and that we cannot find him out by reason of his incomprehensible wisdome and power. So also Job 38. 1. and 40. 2. God himselfe doth from the creation of the heavens, and the Angels full of glory, and shouting for joy, and from his making and ordering of all things most wisely prove, that hee himselfe the Creatour is Almighty, one who cannot be instructed nor reproved, and against whom none can contend. And Job himselfe, Job 42. 2. upon the same ground and consideration is moved to confesse, that he knowes God to be able to doe every thing, and that he is infinite in wisdome and knowledge; that no thought can be withholden from him, and that the things of God are too wonderfull for him to know. The Prophet David also, Psal. 8. 1, 2. from the consideration of Gods glory, which he hath set above the visible heavens, in the highest heavens; and from the excellent nature of the Angels, weighed with himselfe, doth break out into an admiration of Gods excellent greatnesse, thereby made knowne; and wonders that hee, so mighty a one, should regard poore man at all; who, though the chiefe of visible creatures, is but a worme, and as nothing before God: Lord, saith he, how excellent is thy Name in all the world, who hast set thy glory above the heavens! When I consider the heavens, the worke of thy fingers, I say, Lord, what is man, that thou art mindfull of him, or the son of man that thou visitest him? And Psal. 19. 1. The heavens (saith he) declare the glory of God, that is, the glorious attributes of his omnipotencie and infinite wisdome. And most fully and plainly doth the Apostle Paul speak to this purpose in a few words, Rom. 1. 20. saying, that the invisible things of God, even his eternall power and Godhead from the creation are cleerly seen, being understood by the things which are made.

The consideration of which truth serves first to incite us, and also Use 1. Look up to the omnipotencie of the Creatour.direct us, to make a right and profitable use of Gods first act of creation, by putting us in mind, that it is not enough for us in reading the history of it, to think of it only as of some great work, and to content our selves with the bare and naked understanding and remembrance of the glorious heavens and Angels, thereby created and made; but that we all ought, by meditating upon the excellency and absolute perfection of that first worke above the rest which followed, to be lifted up unto that further meditation p. 35of the omnipotencie and infinite wisdome of God, and of his power and ability to doe all things, and to bring into perfect being any most excellent worke at his pleasure, whensoever he will; And hereby to be stirred up and encouraged to rejoyce mo… aboundantly To rejoyce and …est in him.in the Lord our Creatour, to rest more confidently on him, when we have committed our selves to his protection, and he hath received us under the shadow of his wings, and to hope for all blessings which he hath promised; and for the performance of all his promises in due time and season, without hinderance or resistance of any power. As all created things were made for some end, and whatsoever is not fit to serve for some speciall end is a meer vanity; so the knowledge of things, without the knowledge of the end and use of them, is a vaine notion swimming in the braine: and therefore the maine thing which we ought to drive at in seeking the profitable knowledge of things, is to know and understand the speciall use of them. Now Gods creating of the highest heavens, and the host of them in glorious perfection by himselfe alone, in the first act of creation in the beginning, doth serve most properly, naturally, and necessarily to shew the infinite wisdome and omnipotencie of God the Creatour (as is before proved) that we seeing therein these divine attributes of God as in a glasse, may rejoyce in him, and rest securely on his promises, knowing that he will performe and fulfill his word, and none can resist him: Wherefore let us study to make this right use, that our knowledge may be sound and saving, and may bring us on to salvation.

Secondly, this may justly smite our hearts, and make us ashamed Use 2. Bewaile the contrary negligence.of our owne dulnesse and negligence in this point, in that we all, or the most part of us have so often read, heard, remembred, and understood in reading and hearing the Word of God, this great worke of creating the heavens and heavenly host, and have beleeved it, and spoken of it, and so have passed it over, without seeing, beholding, and considering in it the wisdome, power, and glory of God. Alas, there be few amongst us, who have taken care to look so farre into the end and use of these things of God; and that is the cause, that science abounds without conscience, and much knowledge goeth alone without any sound or sincere practise. O let us be throughly ashamed of our negligence in the p. 36times past, which is too much indeed; and let us labour to redeem the time hereafter by double diligence, studying to see Gods glory in those great workes; and seeing, to admire his wisdome, and to adore his heavenly Majesty.

Thirdly, Gods truth in this doctrine beleeved and embraced, is Use 3. Checks all Atheisticall thoughts of Gods power.a strong Antidote against all Atheisticall thoughts, which possesse the hearts of divers dull and carnall people, who cannot conceive thoroughly, nor fully beleeve, but often doubt of Gods omnipotencie and ability, to create in a moment out of meere nothing most perfect and glorious creatures, such as are Angels and blessed spirits, and the heaven of heavens. Such doubts are the cause that they cannot beleeve in God, rest on his power, and be confident in him in cases of extremity, when the whole world seems to be against them, and all outward helps faile. If they did but discerne the power of God, by the first simple act of creation, they might know and beleeve, that hee out of nothing can raise more help then they can desire or stand in need of in their greatest extremities.

Secondly, in that here in the first act of creation, performed in Doct. 2. The three persons… are equalthe first beginning of all things, and in the first moment of time, God the Creatour is described by the name Elohim, which signifies a plurality of persons in the unity of essence (as I have before proved) and this act is ascribed to all the three persons equally in one and the same word: Hence we may gather a necessary doctrine concerning the consubstantiality, equality, and eternity of all the three persons in the sacred Trinity, to wit, That the three persons, the Father, the Son, and the holy Ghost are all co-eternall, and without beginning, all equall among themselves, and consubstantiall, of the same undivided nature and substance, three persons distinct in one infinite eternall Jehovah. For plaine reason tells us, that whatsoever had no being given to it, in or after the first beginning of creatures, but was, and had a being already in the first beginning, and before any thing was made, yea, was the authour and maker of the first worke of all; that must needs be of absolute eternity, every way eternall, without any beginning or end at all. Now such are all the three persons in the blessed Trinity, they all by this word (Elohim) are shewed to be equall in the first act of creation; and so to be before the first beginning of all p. 37things, as the authour and cause before the worke and effect, they all are declared to be one and the same singular God and undivided essence: and therefore this Doctrine doth hence truly arise. I need not here againe stand upon further proofe of it; for that I have done aboundantly already, in expounding the Doctrine of the Trinity.

OnelyOnly the consideration of this truth may serve first to convince Use 1. Against Antitrinitaries.all Heretickes of horrible errour and blasphemy, who deny either the Creatour of the world to be the true God; or the Son, and the Spirit to be equall, co-eternall, and of the same substance with the Father; as the Arians and others did. Behold here the blasphemous fictions of these men cut off before they shoot forth, and rooted up before they were sowne, by this first act of creation, as it is here described by the Spirit of God: and therefore let us hate and abhorre all such dreames and fictions, as most monstrous and unnaturall, damned in Gods booke, from the first words of the history of the first creation.

Secondly, let us even from this furthest ground fetch the all-sufficiencie Use 2. Trust in Christ, & the holy Spirit.of our Mediatour and Redeemer Christ, and the efficacie and perfection of his full satisfaction, that we may rest on him confidently without scruple, feare, or doubting. As also the infinite power of the Spirit, that we may rest in his strength for perseverance. If the Son Christ, or the Spirit were inferiour Gods, and of an inferiour nature, not infinite nor co-eternall with the Father, men might have some colour of diffidence, and some cause to doubt of sufficient satisfaction, redemption, and stedfast perseverance. But here we see the contrary, that the Son if the Word, by whom all things were made; and the Son and Spirit one, the John 1.John 1same God and Creatour with the Father; and the Spirit as he is in the regenerate, is greater every way then he that is in the world, 1 John 4. therefore let us comfort our selves in the all-sufficiencie of Christ for full redemption, and of the Spirit for sanctification and perseverance.

Thirdly, in that here the first act of creation, even the creation The time, In the beginning.of the highest heavens with the host of them, and of the common matter of the visible world out of nothing, is said to be performed in the beginning, that is, in the first part or moment of p. 38time. Hence some profitable Doctrines arise, and here some questions offer themselves to be discussed.

First, we here are taught, That the whole world, and all things Doctr. The world, and all in it, had a beginning.therein, even the highest and most durable heavens, and the first matter of the visible world had a beginning, and were not from all eternity, as some Heathen Philosophers imagined. This Doctrine, as it is plainly affirmed in this Text, which alone is proofe sufficient; so other Scriptures doe aboundantly prove and confirme it: John 17. 24. our Saviour saith, that God the Father loved him before the foundation of the world. Ephes. 1. 4. the Apostle saith, that God hath chosen us in Christ before the foundation of the world: And 1 Pet. 1. 20. it is said, that Christ was ordained before the foundation of the world: And Prov. 8. 23. the Wisdome of God saith, I was set up from everlasting, before the earth was, or ever the heavens were prepared. These and such other Scriptures, which mention things before the first beginning and foundation of the world, doe most evidently shew, that neither the world, nor any part thereof was from eternity; but with time, and in time began. And if this be not sufficient to satisfie Atheists, who refuse to beleeve God or his Word, naturall reason it selfe is able to prove it against them, by their owne Principles which they grant.

First, they acknowledge, that whatsoever is corruptible or mutable Reas. 1.by nature, must needs have a beginning, and cannot be eternall: Now it is manifest, that the whole world, and all things therein, are by nature corruptible, and changeable; and whatsoever therein is constant, unchangeable and incorruptible, it is so, not by any naturall power in it selfe, but of the free grace of God in Christ. The Angels, the most glorious creatures, and the spirits and soules of men, which are created of nothing, they are changeable by nature, as appeares by the fall of the Divell, and mans fall and corruption: and therefore it is said, that hee charged his Angels with folly, to wit, them that did fall; and to the rest which stand he added light, even supernaturall light of his sanctifying Spirit, Job 5. And although the wisest of the Heathen Philosophers did gather from the constant course of the visible heavens and the starres, that the heavens were incorruptible and unchangeable; p. 39yet experience hath taught the contrary, and it is found by long observation of Astronomers, that there are many fixed starres, and strange comets or blazing starres, generated in the heavens farre above the Moon, which appeare for a time, and after doe vanish away, as the late blazing starre, in Anno 1618. was found to be by certaine demonstration. But for the inferiour Elements under heaven, and the creatures therein; every eye sees them to be in daily change and alteration, and to have no constancie in them: Therefore the world is not from all eternity.

Secondly, that which is eternall, hath no cause subsisting before Reas. 2.it; nor any superiour to over-rule, order, and dispose it, but is absolute of it selfe: And that which hath such a preceding and superiour cause, authour, and disposer, must needs have and receive a beginning from another. Now such is the world, and all things therein; the world, and the whole course of it is over-ruled and disposed by God, as every eye may see: For whereas it is the nature of Summer to be hot, when the Sunne, which is the fountain and cause of light and heat, is most present with us; God, at his pleasure, for the sins of men, doth turne our Summers heats into cold Winter stormes, and doth drown our Harvests with immoderate raine, in the midst of the dry scorching dog-daies, as we have found of late yeares: So hee makes fruitfull lands barren, Psal. 107.Ps 107when they are best tilled; and the barren wildernesse hee turnes into a fruitfull field, and the desart into springs of water. Also daily experience doth teach us, that things which naturally serve for health, are sometimes turned to poyson; that which enricheth one, doth impoverish another: and that which hurteth one, doth help another. All which shew, that God over-rules the world, and that all things are under his hand, and he is the supreme cause and disposer of all: Yea, if we observe all parts of the world, we shall see, that the earth and the sea are ruled much by the heavens, and the heavens are moved by some superiour power: Therefore the world is not eternall, without cause or beginning.

These and such arguments and experiments convinced the Heathen Philosophers and Poets, and forced them to confesse, that the world was not eternall; but made in the beginning of time, as appeares in Hermes, Trismegistos, Pythagoras, Plato, Orpheus, p. 40Sophocles, Homer, and others. And even Aristotle himselfe, though he affirmed stiffely the worlds eternity, and did oppose the fictions of Plato and others, concerning the making of the world of a matter which was before existing, and without beginning; yet at length he was forced to confesse, and doth in divers of his bookes, that God is the authour and preserver of the whole universall world, as appeares lib. de mundo, & lib. 2. de gener. & corr.

This admonisheth us, not to set our hearts on the world, nor Use 1. Love not the world, being so movable.content our soules with such things as are therein; but to looke up higher to a better portion, if we desire full satisfaction, and true contentment and felicity indeed. He that builds on a foundation, which of it selfe may faile, and needs a supporter it selfe, he can never dwell safely and securely, but in continuall feare, that his house will fall on his head; neither can he sleep in peace, till he hath laid a deeper and surer foundation under that. Now here we see the world is a moveable foundation, it was not from eternity, but had a beginning; and the being of it hangs on an higher cause, even God: And therefore let us not set our hearts on the world, nor make it our portion; but looke up to God, and set our affections on him, and seeke to him to be our portion: for he onelyonly can fill our soules, and he is, and hath been, and shall be for ever the same; and in him is no variablenesse, nor shadow of turning.

Secondly, this truth serves to arme us against all temptations of Sathan, and all cunning sophistications of Atheists, which tend Use 2. Arme against Atheisme.to shake our faith in this point of the worlds beginning; and to make us thinke, that the world hath been from all eternity, we have here a sure foundation from Gods infallible Word, and strong reasons also to confirme our hearts in this doctrine: and therefore let no cavills of opposers trouble our hearts: Yea, that we may more cleerly see, and more firmly beleeve this truth without doubting, I will briefly shew the weaknesse of the best As in some Objections answered.arguments, which are brought to the contrary; and so will remove those clouds and mists out of the way, which seem to eclipse the truth.

The most weighty Objections are gathered from Scripture Object. 1.termes and phrases: as for example, from the name which the Scripture giveth to the world, and the ages thereof, to wit, p. 41foreign, which comes of foreign and foreign, and signifies a being alwaies: for so the world is called, Heb. 11. 3. Also 2 Tim. 1. 9. and Tit. 1. 2. the times of the world are called foreign, everlasting times, as the Greek words signifie.

The word foreign, everlasting, is two waies taken in Scripture, Answ.and in humane writings also: First, it signifies an eternall being, without beginning or end, even a being before and after all times; and so God onelyonly is called foreign, everlasting, 1 Tim. 6. 16. and the Spirit is called foreign, eternall, Heb. 9. 14.

Secondly, this word signifies a being in all times, from the first beginning to the last end of time, but no more, not before nor after; and thus the world, and the ages thereof are called everlasting, foreign. The places objected prove this sense; because in them the Apostle sheweth, that these everlasting times had something going before them, and were but times which have a beginning and end: And therefore these objected places make much for this doctrine, and not against it.

The Objections of Aristotle are drawne, 1. from incorruptibility, Object. 2.which he imagined to be in the heavens: 2. from this, that the world was not generated nor made of any pre-existent matter, neither, could be brought into being, by any naturall generation: 3. from the eternity of motion, which he thought to prove by this, That no motion can be found in nature, but hath another motion going before it.

All these may easily be answered: for first, the heavens are corruptible Answ.by nature, and the visible heavens shall perish: and that the highest heavens are incorruptible, it is not by power of their nature, but of the will of God, preserving them.

Secondly, though the world was not made of matter pre-existent, nor by naturall generation; yet it may have a beginning supernaturall, being created miraculously of nothing by Gods omnipotent hand, as all miraculous things are done, which neverthelesse are not eternall, nor endure for ever.

Thirdly, though in naturall things we find no motion, which hath not another motion going before it; yet it is not so in the creation, which was a worke farre above the course of nature: so that these Objections are of no force to disprove this doctrine. All that Aristotle with his subtle wit could devise, was nothing but p. 42this, That the world was not made by the course of nature, neither did come into being by naturall generation, nor was framed out of an eternall masse of matter, as Plato and other Philosophers dreamed. Also that there was no time before the world, neither shall there be any time, wherein the world shall not be; and that the world is as durable, and lasteth as long as all times; all which we grant without feare; and yet it doth not follow that the world is eternall: For that is properly eternall, which never had beginning, neither in time, nor with time, nor before time; but as for time it selfe, it hath a beginning and an end, as I shall shew in the next place: Therefore let us hate and abhorre all Atheisticall dreames of the worlds eternity.

The second thing which I observe from this word Bereshith, in the beginning (which signifieth in this place the first being or moment Doctr. 2. T… had … b…ginning.of time) is this, That time it selfe is but an adjunct, or circumstance of things created, and had a beginning, and shall have an end with the mutable and moveable world. For proofe of this we need seek no further but to the fifth Verse, where it is said, The evening and the morning were the first day, that is, time was produced by the Word of God, even the first day together with the things therein created; and so it followes of all the daies of the first weeke, they are said to be made with the workes created in them.

And indeed in reason it must needs be so; because time is nothing else but the continuance of things created and the measure of the motions which are in the created world, a day is the measure of the Suns course from East to West, and round about to the East againe: An houre is the time in which the Sun runs the foure and twentieth part of his dayes motion: A weeke is the space of seven daies, and a yeare the time whi…e the Sun goeth his course through the twelve Signes of the Zodiack; and the whole time of the world consists of yeares moneths and daies. Now all these had a beginning, and have an end; yea, there was no day till light and darknesse were made and distinguished; no monethmonth nor yeare till the Sunne and the Moon were set in their course: therefore time had a beginning, and is not eternall. There were some things before all times and ages of the world, 2 Tim. 1. 9. Tit. 1. 2.

p. 43First, this serves to admonish us, to cast off all vaine thoughts Use 1.and imaginations of time going before the creation of the world. It is the folly of many, when they reade of the worlds creation but so many thousand yeares ago, to dreame of time before creation, and to question what God did in that time? A witty old man did once answer this question (as Saint Austin saith) rather tauntingly then solidly, viz. That God in those times was making an hell for such curious inquisitors: But the true answer is, there was no time nor any thing to be done in time; but God was only in himselfe most blessed by contemplation of himselfe in absolute eternity, in which there is, neither before nor after, no beginning nor end: For where there was no day nor night, nor haven to move, nor any thing to be measured by time, there could be no time at all.

Secondly, this truth serves to make us see our owne vanity, and Use 2. See thy own wea… nesse.the weaknesse of our owne reason and understanding. Let a man of the strongest braine and wit, and the deepest reach in the world, doe what he can, and strive and straine to the utmost, he shall not by hum…ne reason and capacity conceive, how any thing can be without time. How God could be before the world, when there was no time; or what eternity should be, but a long time without beginning or end. And yet this is Gods truth, as my Text saith, which cannot lye, that time was not till the creation: Let us therefore here learne to see our owne weaknesse, and the short reach of our reason. Let us acknowledge, that while wee have our soules imprisoned in our mortall bodies, looking onelyonly through the narrow grates of our outward senses, we shall never be able to see, or to comprehend things spirituall and eternall so as they are. And let this put us in mind to be humble here, and to rest in hope, that the eternity, and the eternall joyes of heaven are such, as neither eye hath seen, nor eare heard, nor mans heart conceived: 1 Cor. 2. 9.1 Cor 2:9And let us labour to walke by faith, and not by sight, as the Apostle saith; 2 Cor. 5. 7. So much for the Doctrines.

There be also two questions which here offer themselves to be discussed: The first is, What time of the yeare the world was created, and which day & monethmonth were the first of the world; without the knowledge of this we cannot exactly tell how long it is since the world was created. The second is, How long it is since that first p. 44beginning, wherein God created the heavens and the earth: For Moses doth carefully set them downe untill his time; and so also doe the succeeding Prophets, which sheweth, that this knowledge is not to be neglected.

For the first question: Some hold, that the world was created in September, in the time of the Autumnall equinoctiall. Others, Quest. 1.that it was created in the Spring time, and in March, when the day and night are equall, and of one length in all the world. Both these opinions are maintained by reasons and arguments produced out of Gods Word; but the reasons which are brought to prove the latter opinion, I conceive to be more strong and solide: and therefore I doe incline to beleeve, that the world was created in the Spring time, and not in Autumne; and that others The world began in the Springmay be better confirmed in this truth, I will propound the reasons on both sides, and will answer the one, and confirme the other.

The maine Arguments which tend to prove, that the world was created in September, are foure especially: The first, because Argum. 1.September was from the beginning observed and accounted for the first monethmonth of the yeare, both by the Israelites and Forefathers, and also by the Egyptians and other Nations: For Exod. 12. 2. it appeares, that March for a speciall reason was made the first monethmonth to the Israelites; because in that monethmonth they came out of Egypt. And that till then both they and the Egyptians accounted September the first monethmonth.

I answer, that the Egyptians did erroneously begin their yeare in Autumne; and the Israelites living with them, did for civill Answ.respects follow their account: And therefore, when they were to depart out of Egypt, God did both reach and command them the right observation in Abib, or March, Exod. 12. 2. and called them to the true ancient and originall forme of beginning the yeare in the Vernall equinoctiall, which is in Abib, that is, March: Yea, the Caldeans and Persians, who were of better credit then the Egyptians, did alwaies from the beginning account March the first monethmonth of the yeare: therefore this Argument is of no force.

Secondly, they argue, that September was the monethmonth, wherein Argum. 2.the yeare of Rest, and the yeare of Jubile did begin by Gods appointment, p. 45as appeares, Levit. 25. 9. for on the tenth day of that monethmonth, God commanded the Israelites to sound the Trumpet of Jubile in all the land, and so to begin their yeare of Jubile and Release: Therefore that is the true beginning from the creation.

I answer to this two waies: First, that as the yeare of Rest was Answ.not the first, but the seventh, and the last of the seven; and the yeare of Jubile was the next year after seven Sabbaths of years: So the Lord did still follow the number of seven, and would have it begin in September; because it was the seventh monethmonth, and not the first by the order of creation. Secondly, the monethmonth of September, when all the fruit is taken from the ground, and men begin to sow and plant for the next yeare, is the fittest time for to begin the yeare of Rest, and of Jubile, wherein every man was to re-enter into his land which he had sold, as appeares, Vers. 10, 11. and this was the cause of beginning in September; not because it was the first monethmonth of the world, and of the yeare, reckoned from the creation: but because it was the fittest for men to give up the land empty to the owners, when they had gathered in the corne and fruit, and cleared the ground: and so this Argument is of no force.

Thirdly, they argue, That the time wherein all things naturally Argum. 3.come to prefection, is most likely to be the time, wherein God created the world, and all things therein perfect in their kind, and that is Autumne and September, as experience teacheth: Therefore it is most likely to be the first monethmonth from the creation.

This Argument is divers waies defective: First, the state of the Answ.world in the creation, was far different from that state of things which now is ever since mans fall and corruption: Then all times were both Spring and Harvest, and trees did both blossome and beare perfect fruit at all times of the yeare: Therefore no certaine Argument can arise from this ground. Secondly, if any time be more perfect then another, and retaine perfection from the creation, it is most likely to be the Spring time; for in the Spring all things begin to revive, and shoot forth of the earth, as they did in the creation: then are the fields most fresh and green, and full of beautifull flowers, as in the state of innocency. And as for Summer and Harvest, they doe but ripen things which the p. 46Spring hath quickened and nourished, and hasten them to corruption, and not to perfection, causing them to die and wither: Yea verily, if the earth had not been cursed for mans sin, it would now bring forth in the Spring not onelyonly flowers, and blossomes, and Spring fruits; but also all other kinds of fruit: Therefore this is a weak Argument.

As for their fourth Argument, which is Cabalisticall, drawne Argum. 4.from the Hebrew word foreign, which signifieth, in September; agreeing with foreign, which signifieth, in the beginning, in the same letters, I have answered it before, and shewed that they differ in one letter, to wit (foreign,) and therefore it is but a fallacie.Answ.

But now for the beginning of the yeare naturally in the monethmonth of March, which is called by the Hebrewes Abib and Nisan, as being the monethmonth in which the world was created, and that the world was created in the Vernall equinoctiall, when day and night were equall in all the world, divers of the Ancients affirme and hold, as Athanasius, Ambrose, Theodoret, Cyril, Damascene, Beda, and others; and with them many judicious and learned Divines of later times doe concurre, as Junius, Polanus, and others: Their reasons are very strong, forcible, and convincing, which cannot be gain-said.

First, they prove it out of the Scriptures, Gen. 8. 13. where that monethmonth is called the first of the yeare, by account from the creation, Argum. 1.wherein the waters were dried up from the earth; and it began to bring forth fruit for Noah, and the creatures with him: so that in the next monethmonth there was food for him & the creatures, and birds and beasts began to breed and multiply in the earth. Now that could not be in September and October, when the fruits and herbes begin to decay and wither. Certainly, Noah turned not out the creatures against Winter to seek food from the earth; that was no time to breed aboundantly. It is March, wherein the earth begins to bring forth; and April, the second monethmonth, is that wherein the creatures, comming out of the Arke, might find grasse, herbes, and other food; and Noah might sow and plant against Summer and Harvest: Therefore undoubtedly March is the first monethmonth from the creation.

Secondly, they prove it from Exod. 12. 2. where God recalls the p. 47Argum. 2.Israelites from the Egyptian observation, to the old beginning of the yeare from the creation; and to account Abib, or March, the first monethmonth, as the Text sheweth.

Thirdly, the Spring time is every way fittest for the beginning Argum. 3.of the world, and of the naturall yeare: then things begin to flourish in all the earth, as they did in the creation; then is the aire most temperate and healthfull for the bodies of men, as it was in the creation; then day and night are equall in all the world, and the daies begin to grow longer then the night in the country of Eden and Babylonia, which was the place of Paradise, where Adam was created. But in September, daies begin to shorten, and all herbes to wither, and fruits to fall from the trees: Therefore March is the fittest monethmonth for the time of the creation.

Fourthly, the Caldeans, Persians, and all cunning Astronomers Argum. 4.did by their art and skill discerne, and by tradition from the first fathers were taught, that March was the first monethmonth of the year, and that in the Spring time the world was created.

To these let me adde one Argument more, drawne from the incarnation Argum. 5.and passion of Christ: For it is most likely, that the monethmonth, in which God appointed Christ to be incarnate by conception in the wombe of the Virgin, and also to suffer for the worlds redemption, was the monethmonth and season of the yeare, in which the world was created: For so the time, in which God sent forth his Son, made of a woman, and made under the Law, and to redeem them that were under the Law, comes to be the fulnesse of time, as the Apostle calls it, Galat. 4. 4. Now this was the monethmonth of March: for Christ being borne on the shortest day of the yeare (as Saint Austen and the Ancients, who lived within a August. in serm. de natal. Dom.few ages after Christ, by tradition had learned, and did teach) must needs be conceived in March, nine moneths before, in the Vernall equinoctiall. And in the same monethmonth hee suffered for our redemption; and rising from death, triumphed over death, the Divell, and all the powers of darknesse; even at the time of the Passover (as the Gospel testifieth) which feast was kept in the first monethmonth Abib, Exod. 12. 2. and 13. 4. that is, in March, as all confesse. And so we see Gods performing of his promise in the fulnesse of time, was his keeping of his word to a day, giving Christ to be conceived in the very day of the yeare, wherein he was promised p. 48to our first parents, and to suffer for Adams sinne in the same day of the weeke, and of the monethmonth, in which Adam was made, and marr'd by sin (as some of the learned Fathers have observed.) Even as he delivered Israel out of Egypt, at the end of 430. yeares, on the selfe same day, when the terme of yeares was accomplished, Exod. 12. 41. Therefore I conceive that the time of the creation, and of the fall of our first Parents, and of the first promise of Christ, was in the same first monethmonth, in which he was conceived, and also perfected mans redemption, that is, in Abib, the monethmonth of March; and so he was sent forth in fulnesse of time, as the Apostle saith.

The second question which ariseth from the word Beginning, is about the number of yeares, which have been since the creation: Quest. 2.For if there was a beginning of things, in which the world was created, as the Text here sheweth; then there must be a certaine number of yeares since that beginning which number if we can find out, and prove from Scripture, it will much confirme us in the truth of the creation, and of the whole History of Gods Word. Now about this number of years there is much difference among the learned: but the best computation is that which is grounded on those testimonies of Scripture, which doe most excellently chaine together the holy Chronicle; and by that computation the world was created 3960. yeares before the death of Christ; and the day of Adams fall being upon the sixth day of the weeke, even towards the evening of the same day, wherein he was created, was that day 3960. yeares before the day of Christs death, which also was on the sixth day of the weeke, in the same monethmonth of the yeare. To confirme us in this truth, wee have most excellent testimonies of Scripture: First, the age of Adam, when he begat Seth, counted together with the ages of the succeeding fathers, before the birth of their succeeding sons, make up in all unto the birth of Noah from Adams creation, 1056. years, Gen. 5. and from Noahs birth to the Floud, is 600. yeares, that is in all, 1656. yeares, from the Creation to the Floud.

Arphaxad the son of Shem, borne two yeares after the Floud, Gen. 11. 10. his birth (as the ages of the Fathers from him to Terah there reckoned doe shew) was before Terah's death 425. yeares. Now the two yeares between his birth and the Floud, together p. 49with the said number of 425. being added to the yeares before the Floud, make up from the creation to the death of Terah, 2083. yeares. Immediately after Terah's death God called Abraham, and removed him out of Charan, into the land of Canaan; but gave him no inheritance therein, but onelyonly promised to give it to him, and his seed for a possession, Act. 7. 4, 5. and that in his seed all the families of the earth should be blessed, Gen. 12. 1, 2, 3. and this promise was 430. yeares before the Law was given by Moses, Galat. 3. 17. which was immediately after the departure of Israel out of Egypt, that is, the fiftieth day after; when they and their fathers, from Abrahams first peregrination in Canaan, had sojourned 430. years, Exod. 12. 40. And from Israels coming out of Egypt, to the building of the Temple, in the fourth yeare of Solomons reigne, is 480. yeares, 1 Kin: 6. 1. from thence, to the death of Solomon, is 36. yeares. Then Israel departed from Judah, and continued 390. yeares in their iniquities, Ezech. 4. 1, 2. to the destruction of Jerusalem, and burning of the Temple, 19. yeares after the beginning of the 70. yeares captivity; from the end of which captivity, to Christs death, is seventy sevens of yeares, Daniel 9. that is, 490. yeares, all which make 3960. yeares, from the creation. Now from Christs death, which was in the 33. yeare of his age, or 33. after his birth, it is in this present yeare 1623. the full number of 1590. yeares, which being added to 3960. before Christs death, make from the creation 5550. yeares.

Now this computation of yeares, together with the clearing of the former question, may serve

First, to discover unto us divers waies the admirable providence Use 1. Gods providence to be noted and admired.of God, in that he doth so order all things, that the time of the incarnation of Christ, the second Adam, should fall in the same monethmonth with the creation of the first Adam: and the day of redemption from sinne and death, should be the same day of the week, and of the monethmonth, with the day of Adams falling into sin, and bringing all mankind into bondage to hell and death. And that in the holy Scriptures, which were written by holy men of God in severall ages, the true computation of times and yeares should be put upon record, and reserved and kept safe through all ages untill this day, in the midst of so many dangers, and among so many alterations and changes which have happened in the p. 50world. Surely, he who is so provident in ordering the circumstance of times, and preserving the records of them, even his holy Oracles, when the Nation of Jewes, to whom they were committed in trust, is cast off, and scattered over all the earth, will much more keep his promises, and fulfill all prophecies and predictions, every one in the set time and season which he hath appointed.

Secondly, this exact record of times, and of the very monethmonth of Use 2. Truth of creation and redemption hereby demonstrated.the creation and of the redemption, serves to confirme us in the verity and truth of those things which are written concerning the beginning and creation of the world, and the redemption of mankind by Jesus Christ, comming in the exact fulnesse of time to redeem the world, according to Gods promises; when severall witnesses or writers, who never conferred nor consulted one with another, doe agree in their relations, not only in the maine matters, but in the circumstances of time also; no man can have any least pretence or colour of doubting. And thus doe the writers of the holy Scriptures, who lived in severall ages; they exactly agree in the histories of creation and redemption, even to the circumstances of times, the very daies and moneths wherein they were performed. And therefore let us firmly beleeve them, and rest on the truth of them: for we have sure grounds of beleeving, but not any pretence or colour of doubting.

Thirdly, hereby it is made manifest; that the world being created in time, and onelyonly so long ago as is before shewed, was made Use 3. All made for us, and to be used for God.onelyonly for us, and for our benefit, who live under time, and not for the eternall God, to adde any good, or any blessednesse to him, who was all-sufficient and most blessed in himselfe from all eternity; and both could, and would have made the world millions of yeares before, if it might have been profitable to himselfe: Wherefore let us hereby be stirred up to use the world as a gift, and as talents given to us by God, to be well imployed, and study to honour him by all worldly things created.

Fourthly, hereby we may justly be moved to admire the eternity of God, when we see the whole time of the world to be but Use 4. Note and admire Gods eternity. Psal. 102. 25, 26.Ps 102:25Ps 102:265550. yeares, which are before him but as 5. daies and an halfe (For a thousand yeares with him are but as one day, 2 Pet. 3. 8.) Wherefore, as holy David, when hee compared Gods eternity p. 51with the temporary being of the heavens and the earth, and their inclining to decay and changes, like a vesture and wearing garment, did admire Gods infinite and eternall Majesty: So let us all be after the same manner affected with reverence of God, and admiration of his eternity, when we compare the ages of the world, even the longest of them, the thousands of yeares since the creation, to be but as so many daies with the Lord, who liveth and abideth the same for ever.

The fourth thing in this Text is the object and effect of Gods 4.first worke of creation, to wit, the heavens and the earth.

First, the Heavens come to be considered, together with the creatures here comprehended under that name; and that these things may more plainly appeare to our understanding, we must first search and sift out the true sense and signification of the word (Heaven) in this Text, and then come to the instructions which doe thence naturally arise.

The name; by which it hath pleased the Spirit of God in this Derivation of the word signifying Heavens. 1.place to call the Heavens, is in the Originall Hebrew foreign, Shamajim; concerning the signification and Etymologie whereof, the learned much differ among themselves. Some make it a compound of foreign, which signifieth there, and foreign, which signifieth waters; because above in the aire (which is the lowest and nearest heaven) and in the clouds, water is engendered, and in showres distills from thence. Some compound it of foreign, which is fire, and 2.foreign, waters; because the heavens seem to be made of both: the Sun, Moon, and Starres resemble fire, and the rest of the heavens resemble calme and still waters.

Some derive this name of foreign, which signifies astonishment; 3.because if a man doe stedfastly behold and consider either the glory or the wonderfull height and compasse of the heavens, they are things which will dazle his eyes, and make his heart astonished.

But the best derivation of the word, which is grounded upon 4.the best reasons, is that which some late Writers have observed, to wit, that it is derived of the simple Hebrew word foreign, which signifieth there, and is never used, but when we speake of being in a place which is remote and distant from us: For as the Hebrew word foreign, here, signifies the place present; so this word foreign, p. 52there, signifies a place remote and distant from us, and the being of things there, in that place. Now the heavens are the utmost and most remote place from the earth, which is set in the middle, and about the center of the round world, and upon which men doe live in this world: Therefore this derivation doth agree very aptly to the heavens.

Secondly, of a place which is most excellent, wee are wont to say, There, there is the best being, and in a kind of vehement and affectionate speech, we use to double the word. And heaven is the most excellent place; and therefore the word foreign, which is of the duall number, and signifies as much as There, there, or there double, is most fitly derived of foreign, there.

Thirdly, the heavens are divided most properly into two heavens, the highest heavens, which is invisible; and the visible or lower heaven, which also consists of two parts; the starry and the airie heavens: And all these are divided into two equall parts to all men living on earth. The one is that which wee see in our Hemisphere, and within our Horizon from East to West, and from North to South, above the earth. The other halfe is that which is hid from us by the earth, and is seen by the Antipodes, that is, them who dwell on the other side of the earth, directly opposite to us; and both these parts of the heavens are equally remote and distant from the earth. Moreover, the heavens doe move about two Poles, the North and South Pole: and therefore in many respects the name of the heavens, foreign, is most fitly derived of foreign, brought into the forme of the duall number.

Fourthly, this derivation of the name, and the signification of it, doth fitly agree to all things which are called by the name Heaven; and is verified in them all, even the highest heaven, the starry heaven, and the superiour regions of the aire; for they are all remote and distant from the earth, and are divided every one into two equall Hemispheres, equally distant from the earth: But in the highest heaven there is neither fire, nor water, nor any mutable Element: and therefore the name foreign, derived of foreign, or foreign, cannot agree to it at all. And as for the superiour regions of the aire, they are not so glorious, nor so high as to astonish us: and therefore foreign, derived of foreign, cannot p. 53agree to them: wherefore the last is the best derivation.

The next thing after the derivation of the word, is the diversitie Diversity of its significations. 1of significations, which we are to note in the next place; and withall, to shew in what sense it is here used in the Text.

First, this word is used, in a large sense, for that whole space from the upper face of the earth and the sea, to the utmost height of the highest heavens, which comprehends in it the highest, the starry, and the airie heavens; thus the word Heaven is to be understood, Gen. 2. 1. and in all other places, where the Spirit of God comprehends the whole world under these two words, The heavens and the earth.

Secondly, it is used to signifie more specially either the highest 2.heaven, as Deut. 26. 15. Looke downe from heaven, the habitation of thy holinesse, which Saint Paul calls the third heaven, 2 Corin. 12. 2. Or the starry heaven, as Gen. 22. I will multiply thy seed as the starres of heaven: and Psal. 19. 6. Or the airie regions. wherein birds flie, as Gen. 1. 26. where mention is made of the foules of heaven.

Thirdly, the word Heavens, by a Metonymie of the cause for 3. Foure things signified by Heavens. 1the effect, and of the subject, is used in Scripture to signifie foure things: First, God the possessour of the heavens, whose glorious Majestie doth dwell in the highest heaven, as Dan. 4. 26. where the heavens are said to reigne, that is, the God of heaven: And Luk. 15. 18. I have sinned against heaven: and Matth. 21. 25. Was the baptisme of John from heaven, or of men? Secondly, the Angels and 2blessed Spirits, which dwell in the highest heaven, as Job 15. 15. The heavens are not cleane in his sight: and Psal. 89. 6. and 69. 35. where the heavens are said to praise God, that is, the Angels and Saints. Thirdly, the Church militant, which is a congregation of 3.people written in heaven, begotten from above of heavenly seed, and whose hope, reward, and triumph is in heaven, as Dan. 8. 10. the armies of the faithfull are called the host of heaven: And so in the Prophets and the Revelation, Heaven signifies the true holy Church; and the Earth signifies earthly men of the world. Fourthly, the clouds in the aire, and in the face of heaven, as 4.Levit. 26. 19. I will make your heaven as iron, that is, the clouds; insomuch that they shall yeeld no raine.

Now here in this Text is meant (as I have before touched) the highest heaven, as it is distinct from the rude masse, without forme, p. 54which is here called Earth, which was the common matter of the starry and airie heavens, and of all the visible world, as appeares in the next Verses. And under this name here the Angels, who were the host and inhabitants of the highest heavens, are comprehended: For as the word Jerusalem is often used in the Prophets, to signifie the people and inhabitants, together with the citie and place; so here the word Heaven, signifies not the bare place and body of the highest heaven, but the place, with all the host and inhabitants of it, the Angels. As for the visible starry heavens, which are the light of the inferiour world and the airie heaven called the firmament, they can in no case be here understood: for they were made out of the rude masse, without forme, called Earth, and opposed to heaven in my Text.

From the word thus expounded, I come to the instructions: For whereas some doubt, whether there be any heaven besides the visible starry heaven; where those heavens are, and whether they were created, this Text doth cleare the doubt; and sheweth, that there is an heaven which farre exceeds the heavens which are seen, in all glory and excellency: For here Moses speakes of an heaven created in the beginning, with or before the common masse, out of which the Sunne, Moone, and Starres, and all the vis…ble heavens and world were made: Yea, in that this heaven was created out of nothing, and had not a being given it out of the rude masse, without forme, out of which God made all the visible world (as the Text here saith) this doth imply, that they have a more excellent being, of another kind, farre better then all that is seen, and above and without the compasse of the visible heavens; so that hence these Doctrines arise: 1. That there are such heavens: 2. That this heaven is not God, but a place created by God: 3. That it is above the visible heavens: 4. That it is most large and ample; and yet not infinite, nor every where, as God is: 5. That it is a place most excellent and glorious, free from corruption, excelling and exceeding the naturall knowledge, reach, and apprehension of men.

First, we here learne, That, besides the visible starry heavens, which were made out of the first rude deformed earth, there are Doctr. 1.heavens created out of nothing, in the first beginning of the creation: And this is confirmed by those Scriptures, which speak expresly p. 55of the Heaven of heavens, that is, an heaven besides these visible heavens▪ as Deut. 10. 14. 1 Kings 8. 27. Psal. 68. 33. and 115. 16. Also by those Scriptures, which mention an heaven, in which Gods glorious Majesty is said to dwell; and the holy Angels, which cannot be the starry visible heavens, as Deut. 26. 15. 1 Kings 8. 30. and Mat. 18. 10. Yea, the ho…y Apostle puts all out of doubt, 2 Cor. 12. 2. where he calls this the third heaven.

That this highest heaven is not God, but a place created by Doctr. 2.God; for here it is said, that God created this heaven: Some thought that there was no place above the Spheres of heaven; but that there God is all in all, and that there all things are in God, and subsist in him. Their ground is that speech of the Apostle, 1 Corinth. 15. that God shall be all in all But that shewes the contrarie, that God is in all, not that all things are or shalbe, and subsist in God, as in a place. Againe this shewes not the place, but the state of the blessed, that they shall immediately injoy God without a Mediatour. Now, that the highest heaven is not God, divers reasons shew: First, it is Gods throne, Isa. 66. 1 Deut. 26. 15. therefore not God himselfe. Secondly, it cannot containe God; but he is infinite, and farre without the compasse of it, 1 Kings 8. 27. Thi…dly, God is every where; but this heaven is not so, it is onelyonly above, not in the visible world. Fourthly, it is such a bodily substance, as can containe glorified bodies, as the body of Christ, Enoch, and Eliah. It comprehends the visible heavens within the compasse of it: But God is a spirit.

That it is not God, but his creature, and his workmanship; and that he hath the disposing of it, as his creature, appeares, Gen. 2. 1. Heb. 11. 10. Psal. 115. 16.

That this heaven is above the visible heavens, divers Scriptures Doctr. 3.testifie: For it is called Heaven above, where Jehovah is, Deut. 4. 39. Jos. 2. 11. that is, above all the visible world. Into this heaven our Saviour is said to be taken up on high, when he ascended, Luke 24. 51. Yea, he is said to ascend up farre above all the visible heavens, Ephes. 4. 10.

Fourthly, that this heaven is a most ample and large place, may Doctr. 4.easily be gathered and proved from this, That it was made distinct from the earth, which was the matter of the whole visible world; and doth subsist above, and without the compasse both of the p. 56masse, and of all things which were made of it; and so comprehends them within the large compasse of it. And our Saviour intimates so much, where he affirmes, that in it are many mansions, John 14. 2, 3. Also the Psalmist, Psal. 68. 5. where hee calls this heaven foreign, which signifies faire, and large spacious plaines: And yet it is not infinite, nor every where; for God fills it and the earth also, and it is not able to containe him, 1 Kings 8. 27.

The fifth instruction is, That the highest heaven is a place most glorious and excellent, free from all corruption, and full of glorious Doctr. 5.light, farre surpassing our fraile imagination, and the reach of mans naturall understanding. The very signification of the name shewes that it is farre remote from our sight, conceipt, and apprehension. And that rule in Philosophy proves, that it is free from alteration and corruption, to wit, That those things onelyonly are changeable, and may be corrupted, and turned into their first matter, which are made of a common matter, capable of divers formes. But things which have no part of any such matter in them, are incorruptible, and unchangeable, free from alterations incident to inferiour things. Now such are these heavens discovered to be in my Text: For they were made absolutely of nothing, with, or before the first common matter of the visible world: Yea, in the next words the Spirit of God doth distinguish the rude masse from these heavens, by this, that it was full of darknesse, and without forme, and void; which implies, that these heavens were farre different, that is, full of beauty, forme, and Excellencie of heaven.light. And other Scriptures fully confirme this: First, by the names, by which this heaven is called, and by the excellent things which are spoken of it; for it is called the Heaven of heavens, that is, the heaven farre above all heavens in glory and excellency, Deut. 10. 14. and 1 Kings 8. 27. and Psal. 68. 34. The Heaven of heavens everlasting, so much the Hebrew word foreign, doth intimate. And Saint Paul, who was rapt up into this heaven, was so astonished with the glory of it, that he knew not whether he was in the body or out of the body: there he heard words, which it was not lawfull to utter; and the sight thereof was such a cause of glorying, that he was afterwards in danger thereby to be too much exalted, and had need to be buffetted by the Angell of Sathan for his humiliation, to keep him from excessive boasting, p. 572 Cor. 12. And the same Apostle calls the inheritance therein reserved for the elect, the inheritance of the Saints in light, Colos. 1. 12. and he saith of God, who dwels there by his glory, that he dwels in light, which none can approach unto, 1 Tim. 6. 16. which testimonies, with many other which might be cited, fully prove the glory and excellency of this heaven. Besides, we have many Arguments to this purpose.

The first is drawne from the proper efficient cause of this heaven: Reason 1.For it is most certaine, that the place and city which hath God only for the builder & maker of it; & in the building whereof God hath shewed such admirable divine wisdome, that it more specially is called his worke and building, must needs be most excellent and glorious. Now such is the highest heaven, it is called the citie, whose builder and maker is God, Heb. 11. 10. that is, the city which God builded alone as his master-piece, for his owne purpose, to shew therein his glorious wisdome and art, as the word foreign there used doth signifie. Yea, it is said to have foundations, that is, to be so firmly built, that it can never faile, but stand stedfast for ever, world without end: Therefore it is a most glorious place.

A second Argument is drawne from the proper inhabitants of Reason 2.these heavens: For in all reason, and by the course of nature, that is the best place which falls to the share, and is allotted to the best inhabitants, by the will and appointment of him, who is the wisest of all, and doth order all things in wisdome and equity. Now the highest heavens are allotted by God to the best inhabitants: First, he hath chosen them to be his owne habitation, wherein he delighteth to dwell, not onelyonly by his essentiall presence and power, as he is in all other places, but also by his visible glory, holinesse, and unspeakable majesty. So the Scriptures testifie, Deut. 26. 15. where these heavens are called, the habitation of his holinesse. And Psal. 113. 5. the high dwelling, in which God is so high above all. And Isa. 57. 15. and 63. 15. the high and holy place, the habitation of Gods holinesse and glory; and even eternity, which shall never decay. Secondly, God hath appointed this place to be the habitation of his holy Angels, which kept their standing, in which he will have them to dwell, and to behold his glorious face continually, as our Saviour saith, Matth. 18. 10. and so much is intimated p. 58Luke 2. 13. where Angels are called the heavenly host. The third sort of inhabitants, to whom God hath allotted these heavens, is the glorified company of his Saints, with Christ their head, in whom they are chosen, and brought to salvation. Though Adam was made after Gods image, yet, by creation, and in the state of naturall uprightnesse, he was not capable, nor worthy of heavenly glory; that is the proper purchase of Christ for his elect, and it is the gift of God in Jesus Christ, which he gives only to them who are made in Christ the first fruits of his creatures, sons and heires of God. Our Saviour testifies so much, Joh. 14. 3. where he saith, that he prepares a place for his faithfull in that house of God: And the holy Apostle, Heb. 9. where he saith, that Christ onelyonly opened the way into this Holy of holies; and that none can enter thereinto but by him the way, and the doore. And Ephes. 1. 3. he saith, that God blesseth us with all spirituall blessings in heavenly places in Christ. And 1 Pet. 1. 3, 4. we are said to be begotten to a lively hope, by the resurrection of Jesus Christ from the dead, to the inheritance incorruptable, and undesiled, that never fadeth, reserved in heaven for us: wherefore it is manifest by the excellency of the inhabitants, being none but God himselfe, and the elect Angels and Saints, which are most neare and deare to God, that this Heaven is a place most glorious and excellent.

A third Argument may be drawne from the situation of it: For the highest place is ever the best by the law and course of nature, Reason 3.as our senses doe teach, and we see manifestly in all knowne parts of the world; and by faith we ought to beleeve, that it is so in places beyond our sight, especially because the Spirit of God in the Scriptures extolls the highest places, Psal. 113. 5. and Isaiah 57. 15. Now the highest of all places is the third heaven in situation: For Christ ascending up thither, there to remaine, and to make intercession for us, Act. 3. 21. and Heb. 9. 24. is said to ascend farre above all other heavens, and those heavens are called foreign, the high places, Psal. 148. 1. and foreign, the highest places, Ephes. 4. 8. and Heb. 1. 3. Therefore they are the most excellent and glorious places.

The fourth reason is drawne from the excellent things, which are there laid up in store for the Saints: For the wisdome of God requires, Reason 4.that he should store up the best treasures and things in the p. 59best place; and undoubtedly that place is the best, where God layes up in store such treasures. Now in the highest heaven are the best treasures, which neither rust nor moth can corrupt, nor theeves touch with unjust hands, Matth. 6. 20. there is the inheritance of the Saints in light, Colos. 1. 12. and the incorruptible and undefiled, 1 Pet. 13. There God hath prepared for them that love him such things as neither eye hath seen, nor eare heard, nor mans heart conceived, 1 Corin. 2. That is the place of Gods right hand, and of his presence, where is fulnesse of joy, and pleasures for evermore, Psal. 6. Therefore it is the best place of all.

Fifthly, that place from whence every supernaturall good and perfect Reason 5.gift doth come, must necessarily bee the most excellent: and such a place is the highest heaven. Christ, the second Adam, the fountaine of all blessings, is said to be from heaven, heavenly, 1 Corinth. 15. and to be the bread of life, which came downe from heaven, to give life to the world, John 5. The calling of men to the participation of all excellent graces, is called the heavenly calling, Hebr. 3. 1. The gift of supernaturall grace is called the heavenly gift, Heb. 6. 4. The substantiall things shadowed out under legall types, are called heavenly things, Heb. 8. 5. and the new Jerusalem, the most glorious Church, is called the heavenly Jerusalem, Hebr. 12. 22. and is said to come downe from heaven, Revel. 21. In a word, every good and perfect gift is said to come downe from above, from the father of lights, that is, from heaven, Jam. 1. 17. Therefore this heaven must needs be a most excellent place.

Sixthly, the Spirit of God in the Scriptures doth describe and Reason 6.set forth this Heaven, by all the things which are, or have been most excellent in this world, and doth make th…m but types and shadowes of it: as first, by the earthly Paradise, in which God put Adam in the state of innocency, which was the sweetest and most excellent place that ever was knowne in the world, 2 Cor. 12. 4. by the hill of Zion, which was most beautiful for situation, and the joy of the whole earth, Heb. 12. 22. By Jerusalem, the most glorious citie of all the world, the place which God chose to put his Name there, Gal. 4. 26. and by the Temple of Jerusalem, the most glorious Sanctuary of God; and the Holy of holies, Psal. 11. 4. and 18. 7. Habak. 2. 20. Heb. 9. 12. and 10. 9. Therefore this Heaven is most excellent.

p. 60Lastly, that this Heaven is a place of wonderfull light and glory, and a worke of God, which shall never be changed or perish, but stand and endure for ever; it appeares by the light which hath shined from thence, and by the eternity of the things which God hath annexed to it. The light which shined from thence on Saint Paul at mid-day, did surpasse the brightnesse of the Sun, Act. 26. 13. And the house which the faithfull have there prepared for them, is said to be eternall in the heavens, 2 Corin. 5. 1. And the inheritance there reserved is said to be immortall, 1 Pet. 1. 3. and the life which the elect shall live there, is called life eternall: Therefore it is a most blessed place.

Now, though some Scriptures seem to speak to the contrary, that the heavens shall perish, as Psal. 102. 26. and that heaven, as Object.well as earth, shall passe away, Matth. 24. 35. and the heavens shall passe away with a noise, 2 Pet. 3. 10. and be burnt with fire:

Yet the truth is, they speak not of the highest heaven, which Answ.was with the Angels created immediately out of nothing; but of the visible fiery and starry heavens, which were created out of the same rude masse, the common matter of the aire, water, and earth: They may be burnt, and set on fire, and passe away; but the highest heaven, being not of the same common matter, no fire can take hold of it.

Now these instructions concerning this first worke of God, the Use 1. To confute the otherwise minded.highest heavens, serve for excellent use: First, to discover the madnesse and folly of all them, who either deny the creation of these heavens, as Cajetan, Augustinus, Steuchus, and other great Popish Writers have done; or doe hold this heaven to be nothing else but God, or his glorious Majesty, and light shining forth to his creatures. These Doctrines prove the contrary, and declare all such profane conceits to be doting dreames, ever to be abhorred.

Secondly, they shew the admirable free bounty and love of God towards his elect, and his eternall fatherly providence, in Use 2. Admire the bounty of God to his chosen.that he hath not onelyonly provided such an excellent habitation for them, wherein they may live most happy and blessed for ever; but also made it the first of all his creatures and workes. If the Lord had first made us, and tryed our obedience how we would serve him, before he had made and furnished the highest heaven, p. 61the house of glory; men might have imagined, that by their own doings they had procured it: But lo, God hath cut off all such vaine conceits, in that he made this first, and by so doing, sheweth that it is his love and free bounty, not our merit; it was his providence, not our purchase or care for our selves: Let us therefore give him the glory and praise of a God wonderfull in goodnesse, free grace, and providence; even from the first foundation of the world, creating a place of rest and glory for us.

Thirdly, in that the highest heaven is here discovered to be so Use 3. Be ashamed of thy earthly mindednesse.high & excellent a place, so full of glory and light, and the proper country of the Saints chosen in Christ; this ought, as to reprove us, & make us ashamed of our immoderate love & affection to worldly things, and of our groveling on the ground, like brute beasts, and cleaving to the earth, like moles and earth-wormes, and of our negligence in inquiring after heaven, and meditating on this heavenly country: so also to stirre us up to the contrary, and to And prepare for heaven.direct us how to prepare our selves for it, by looking and minding high things, and casting off all earthly clogges, and workes of darknesse, and all uncleannesse and filthinesse, and by putting on all holinesse, and the armour of light. If we were to goe into another country, there to spend all our daies, we would be carefull to enquire after, and learne the nature, qualities, fashions, and language of the country: And so let us doe concerning our heavenly country and city, which is above. Let us enquire after heavenly things, fashion our selves to it; and because there is our inheritance and our treasures, let there our hearts be also.

Fourthly, seeing heaven is so high, and so excellent and glorious Use 4. Be thankfull for this good provision.a place and habitation, that man in innocency was neither capable, nor worthy of it, this serves to magnifie in our eyes the infinite goodnesse and admirable bounty of God, who hath given Christ to purchase for us, being corrupted, and become sinners by Adams fall, a more excellent place, state, and condition, then did belong to us in our best naturall being in the state of pure nature. This also magnifies the vertue and power of the grace of Christ, which hath lifted us up from the valley of darknesse, and of the shadow of death; and hath advanced us to be heires of a better inheritance then the earthly Paradise, even to live and reigne with God in his heavenly Kingdome.

p. 62Fifthly, here is matter of singular comfort, and of patience, Use 5. Comfort in all afflictions.and hope in all the afflictions, which can befall us here on earth in this vale of misery; when men labour, and strive, and fight for an earthly crowne, and in hope of a glorious victory and triumph, no danger of death doth daunt or dismay them, no pain and griefe of wounds doth discourage them; but the crowne of glory, which we wrestle for, it is incorruptible, and never fadeth: and the Kingdome for which we suffer, is an heavenly Kingdome, and an inheritance reserved in the highest heavens, which is a place more glorious and excellent then any tongue can expresse, or heart of man conceive: And therefore let us be stedfast and unmoveable, never daunted with any danger, nor dismayed with any feare, but comfort our selves, and possesse our soules in patience, knowing and counting, that all the sufferings of this life are not worthy of Rom. 8. 18.Rom 8:18the glory which shall be revealed, and our momentany passions shall bring a farre more exceeding and eternall weight of glory in heaven, 2 Cor. 4, 17.2 Cor 4:17where a durable substance is stored up for us.

Let us hence learne to loath and hate also that erroneous opinion Use 6. Against the Chiliasts.which some hold, to wit, that the highest heaven is not ordained to be the habitation of the Saints after the last judgment; but that Christ shall reigne with them here on earth in his bodily presence: a fond conceit, contrary to the expresse Word of God, utterly razed by the former Doctrine.