The History of the Creation, Treatise · Chapter 5
CHAP. V.
Of the Creation of the Earth. The names whereby it is called. Properties of it. All creatures have being of God: with Vses. The World is all mutable, and appointed so to be: Vses. The creation and redemption of the World, wherein they resemble one another: Vses. The holy Ghost is of one and the same nature with the Father and the Sonne.
THe Second thing created next after the highest heaven, with the inhabitants thereof the Angels, is the Earth, as my text here faith in these wordes, and the Earth. But wee must Gen. 1. 2.not here understand by Earth, this earth or drie land upon which men and beasts doe live, and move, and have their being; and What the earth here is.which is beautified and adorned with trees, plants, greene herbes and flowers; and replenished with stones and metals of all sorts: For that was created together with the waters of the Sea, and brought into forme and replenished in the third day, as appeares in the, 9. 10. 11. verses of this Chapter. But here by Earth, wee are to understand a certaine rude matter and masse without forme and void, out of which God made all the inferiour visible World, and all things therein contained; so the wordes following in the second verse plainely shew: The earth was without forme and void, and darknesse was upon the face of the deep. Now that wee may know what creature this Earth was, wee are to consider these 3 things; First, the severall names by which it is called. Secondly, the properties by which it is described. Thirdly, the meanes by which it was upheld in being, and disposed to bee the common matter of all othervisible things created afterwards.
First, the names by which it is called are three, 1 foreign, the earth. 2 foreign, the deep. 3 foreign, waters. First it is called the The names of it. 1.earth because of the grossenesse, unmoveablenesse, and impurity of it. For the earth is of all elements most grosse, heavy, impure, and confused, not fit to move out of the place wherein it is; most untractable and not ready to apply it selfe to any other thing, and hard to bee turned into the forme of other things without labour and working of it. This first rude and informed masse which God created out of nothing, is here declared by this name, Earth, to have beene, like the earth, very impure and confused, dull and unfit for motion, resembling, at the first, the earth rather then any purer element.
Secondly, it is called foreign, the deep, here also in the text, which 2.word signifies a great deep or devouring gulfe, as it were of troubled waters, also troubled and confounded with mixture of mud and myre; which, though in respect of the troubled mixture and confusion it hath a resemblance of earth, yet it is bottomlesse, there is no solidity in it, no ground or stay to bee found at all: Thus much the Hebrew word signifies according to the notation and common use of it.
Thirdly, it is called foreign, waters, also in this text, because 3.of the waterish fluxibility which was in it; by meanes of which it was unstable and unsettled, and also because it was an huge deep like the great waters of the Sea. Now it may seeme strange, that this one and the same rude masse should bee like earth, and like a bottomlesse depth of myre or quick-sand, and like waters, all at once; which are things different and unlike one to another, especially the thinne flowing element of water, and the grosse, dull, unmoveable earth. And therefore the learned Expositors labour thus to qualifie the meaning of the words; they say it was a confused masse, even the matter of all the elements mingled together; and because the earth and water are the most grosse and impure, and did most of all appeare in it, therefore it is called earth and water, and the deep, which is a mixture of both. But in viewing, reviewing, and sifting the words thoroughly, I have observed something over & above that which by reading I could observe in others; to wit, that this rude masse was not suffered to lye idle one moment from the first creation, and bringing of it into being out of nothing; but being a meere unformed masse or Chaos, it had at the first a resemblance of earth, because the grosse matter of the earth was so mingled and confounded in it, that it chiefely appeared in the upper face of it, and so it seemed grosse and earthy, and is first called Earth. Secondly, by the operation of the spirit of God cherishing and moving it, the grosse thicke matter settling downward toward the center, it became immediatly in the upper face of it like a deep mire or quick-sand, which more inclines to water then earth, and hath no ground, stay or bottome in it; and therefore in the second place it is called the deep. Thirdly, God making the earthy matter to sinke and settle downward still more and more, all the upper face of it became more thinne and fluid, like unto impure water; and thereupon in the third place it is called the waters: though indeed, there was neither perfect water, nor earth, but a confused matter without forme and void, out of which all visible things were formed. Thus much the names shew unto us concerning this masse, which I propounded as the first thing.
The second thing is the consideration of the Properties by Properties of it.which it is described; for it is said to be Tohu and Bohu, and that darknesse was upon the upper face of it.
First, it is said to bee foreign Tohu, that is, without forme, even a thing imperfect, which had neither the nature, nor substance, 1.nor naturall shape or property of any perfect creature.
Secondly, it is called foreign Bohu, void; it had in it no formed 2.creature of any kinde to fill and replenish it; for this word is used to signifie the emptinesse and utter desolation of a land wholly depopulated & laid waste, and of a Citie brought to ruine having nothing left but heap…s of ruined Walls, Isa. 34. 11. and Ier. 4. 23.
Thirdly, it is said to bee all darknesse in the upper face of it; darknesse was upon the face of the deep. By darknesse we are not 3.here to understand any darke body, as aire or thick clouds of darknesse compassing it round, and over-spreading of it, as the dark aire and thick mist did the land of Egypt when God plagued it with darknesse; but this is the meaning, that in this rude matter there was no light, neither did any appeare in the out-side or upper face of it.
Now these properties, by which it is described, do comprehend in them that which in naturall philosophy is called privation, & is held to be a principle or beginning of natural things. For unto the making & generating of any bodily, creature or natural body there are three things required as first principles. 1. A matter capable of some forme, that is expressed in the names of earth, deep, and waters. 2. Privation, which is an absence or want of the forme which ought to be or might bee in that matter, for to give it that naturall being of which it is capable, and unto which it is inclined. This privation of forme, and this emptinesse of all naturall powers and properties which are required in creatures, and this darkenesse which is the privation of light, they are the second principle. The third is the naturall and substantiall forme, which is that which distinguisheth one creature from another, and gives being to every creature; that is, makes it to bee that which it is in the kind of it. This forme God by his word gave to the severall parts of this matter, when hee said, Let it be, & it was so. But when a matter rude, undigested and unformed is inclining to some forme, and wants it, there must be a disposing of the matter to receive the forme which it ought to have to make it a perfect creature in his kind, and which it yet wants and requires; and that working, preparing and disposing of the matter, that it may bee fit to receive the forme which must perfect it. And this disposing of the common and rude matter of all the visible World is here expressed in these words of the text; And the spirit of God moved upon the face of the waters. Some doe here by the spirit of God understand some Angelicall What the Spirit moving is.spirit, which God used and imployed to fit and prepare this matter to his hand: thus Cajetan a Romish Cardinall and Schooleman held. Tertullian. lib. 3. contra Hermog. saith, that this spirit of God was a winde, by which God prepared and disposed it. Theoderet saith it was the aire, which moved on the upper part of it, Quaest. 8. in Genes. But I conceive all these to bee unsound opinions First, they are confuted by the very words ….of the text, and by all other Scriptures which ascribe the whole worke of the creation, and the making of the World, and all things therein wholly and onelyonly to God the Father, the Word; and the Spirit, three Persons in one undivided essence. Secondly, 1 Ioh. 5. 7. 2.it is against all reason, to thinke that God, who created the chiefest and most excellent of all his workes the highest heavens, and the Angels, the heavenly spirits, immediately of nothing in a moment, and also the common matter of all the visible World in an instant; would use, or did imploy any creature to dispose the matter and to fit it to his hand: Wherefore tho best exposition of these words is that which is held generally by the best learned; to wit, that this Spirit of God, here mentioned, is the eternall Spirit, one and the same God with the Father and the Son, by whom all things were made; and Hee is said here to move upon the face of the waters. The Hebrew word here used doth properly signifie the Eagles gentle fluttering with her wings over her young ones, thereby to cherish them; as appeares, Deut. 32. 11. And here it signifies the worke of Gods Spirit extending his power upon this rude, confused, unformed and empty masse, and gently shaking it, and causing the grosser parts to settle downewards, and the more subtle parts to gather into the upper place, and so to prepare and dispose every part for the substantiall forme which God at length gave unto it. Thus you have the text opened.
From whence we learne, First, That man and all other creatures which live, and move, and have any being in the whole visible 1. Doctr. all creatures have being of God.World, howsoever they are engendered and propagated one by another, yet they have their whole substance and being from God, and he is the sole creatour and maker of them. That he made the first common matter out of which they were framed, the text here sheweth plainely. Also that the spirit of God did prepare and dispose that whole matter and every part of it, to receive that forme which God gave to the whole World, and every creature therein. And by his word he gave a speciall forme and being to every creature after his kind, as afterwards appeares throughout the whole Chapter. And hee gave the gift of generation and propagation to every kind of creature which is propagated and begotten; and power to multiply; and without his power assisting and working together, no creature is formed at all: so that this Doctrine is most necessarily gathered from hence: And other Scriptures fully confirme it, as Act. 17. 25, 28. where it is said, that in him we live, move, and have our being; and hee gives life, breath, and being to all: Hee hath not onelyonly made the heavens, and the earth, and all the host of them, and every thing which hath being, even all the changable elements, and vanishing meteors, in the first Creation, as fire, water, aite, earth, haile, snow, thunder, lightening, clouds, vapours, and the like, as wee read, Job 28. Psalm. 33. 6. and Psalm. 149. 5. and Isa. 66. 2. but he also frames every man in the womb of his mother; as the Psalmist testifieth, Psalm. 139. 13, 14, 15. and all children and the fruite of the womb are a gift, and blessing which cometh of the Lord, Psalm. 129. 3. And reason drawne from the proper name of God, Jehovah, proves this, that hee gives all being to every thing; and that as he is absolute of himselfe, so the being of every creature depends wholy on him; for so much that name signifieth, as I have elsewhere proved.
First, this serves to admonish us, that as wee our selves are Vse 1. He is the… Lord of all.the creatures of God, and he is our Lord to whom wee owe our whole substance, being, power, strength, life, breath, and motion, and are bound to imploy all to his glory: so all other things in the World which serve for our use, or can come within our reach and power, are Gods workmanship; he is the Lord and owner of them, and no man ought to use or imploy them, but by his permission, and in his service, and to his glory. Therefore let us devote our selves to God, and serve him by all his creatures, and for our life, breath, being, and all things, render due thankes to his heavenly Majesty, confessing that the whole World is his, and the fulnesse thereof.
Secondly, this Doctrine sheweth, that no man hath right or Vse 2. All our right is from God.interest before God in any creature, or in his owne life, limbs, and members of his body, but by the free gift of God: Yea, since mans fall and forfeiture of his life and all things by sin, no man hath right to any good thing in the World, but in Christ who is heire of all things, and hath by his merit and mediation procured the preservation and continuance of being to man, and to all other things made for mans use. Although wicked, carnall, unregenerate men, have a common right and interest civilly before men in their lives, goods, lands and possessions; yet before God (while they abuse their power, riches, and all abilities, to sin and to pride, and oppression in the service of their owne lusts) they are no better then theeves and usurpers: And let all such looke to it, for certainely God will call them to account, judge and condemne them, as for unjust possessing, so much more for their profane abuse of his creatures, and all worldly blessings.
Secondly, in that God, who by his infinite power can make perfect in a moment, and that immediatly out of nothing, the 2. Doctr. The World is all mutable, and appointed so to be.most excellent creatures of all, even the highest heaven and the Angels; did of his owne will, and according to his counsell, make a rude, confused, imperfect and unstable matter first without forme, that out of it he might frame, and indeed did frame this whole visible World, and all creatures therein: Hence wee may learne, That as all this World is mutable and inconstant; so the mutability and inconstancy of all visible and naturall things in this World, is a thing which God purposed and foreshewed in the creation of them; and all alterations and changes which are found in them, are according to the counsell of his will, and hee alone doth over-rule, order and dispose them. Many Scriptures prove this fully in all parts. Wise Solomon sheweth at large that all worldly things are subject to continuall changes, Eccles. 1. 4 5. 6. and David, Psalm 102. 26. testifieth of the visible heavens, which are the most durable parts of the inferiour World, that they shall perish, and shall waxe old as doth a garment, and as a vesture God shall change them, and they shall be changed, and Isa. 40. 7. all Flesh is said to bee as grasse which withereth, and the glory thereof as the flower of the Field which fadeth; and 2 Pet. 3. 10. 11. the Apostle affirmes, that the heavens shall passe away with a noyse, and the elements shall melt with heat, and the Earth with all things therein shall bee burnt: and that it is God who over-ruleth, ordereth, and disposeth all mutations, and changes in the World. David also sheweth, Psalm 104. 29. 30. that when God hideth his face, all living creatures are troubled, when hee taketh away, their breath they dye, and are turned into their dust: and Psalm 46. 6. Hee saith, that, when God uttereth his voice, the Earth melteth, and Vers. 8. Come and behold the workes of the Lord, how hee disposeth desolutions in the Earth: and Isa. 24. 1. the Prophet saith, Behold the Lord will empty the Earth, and lay it waste; hee will ov…rturne the face of it, and disperse them that dwell therein. It is God who pulleth downe the mighty, and exalteth the humble and meeke, 1. Sam. 2. Hee restraines the waters, and rivers are dried up. Hee sendeth them out, and they overturne the Earth; Hee breaketh downe, and it cannot bee built againe; he leadeth counsellors away spoiled, and maketh judges fooles; hee removeth away the speech of the trustie, and taketh away the understanding of the aged; hee powreth out contempt upon princes, and weakeneth the strength of the mighty, Iob 12. 14. 15. 17. 20, 21.
This Doctrine serves to admonish us not to put trust or confidence Vse 1. Trust not in any earthly thing.in any worldly thing; not in the earth, nor any creatures in it; not in the face of the heavens, nor in the Sun, Moone, and Starres, because all are so mutable and changable. A faire Sunshine morning may bee turned into a tempestuous day of haile and raine. When the Sun is risen up most gloriously in the morning upon Sodome, and the countries of the plaine; before noone they may bee destroyed by a shower of fire and brimstone, and fruitfull lands may quickly bee turned into desarts, and barren wildernesse. The Sun it selfe may stand in the midst of …s course, and may bee turned backe when hee is going downe. Wherefore let us not trust in deceiptfull vanities, but still remember that of the holy Psalmist, O put not your trust in princes, nor in any child of man, for there is no helpe in them, Psalme 146. 3. and that of the Prophet Ieremie, Cursed is the man that trusteth in man, and maketh flesh his arme, Ier. 17. 5.
Secondly, though there happen many changes and great confusion Vse 2. Thinke not changes in the World to come by chance.in the World, yet let us here take notice, that they come not by chance; and allwayes acknowledge, that they are in the will and power of God, and are ordered and disposed by his over-ruling wisedome. If to the wicked enemies and persecutors of Gods Church changes come for worse, to their confusion, and overturning of their power; let us see Gods hand therein, and let us give him the praise for working our deliverance, and avenging our cause on our enemies. If changes come to our selves, and our peace bee turned into trouble and danger; let us humble our selves, as under Gods hand. If our adversity bee turned into prosperity, let God have all the thankes. If wee see just cause to feare great changes in Church or State, let us flie to God for helpe, strength, courage, and patience, and betake our selves to his protection, that wee may rest safely under the shadowes of his wings.
The third point of doctrine, which wee may observe from the Spirit of God moving upon the waters, cherishing and fitting the unformed masse to receive a perfect being and perfect Similitude of the Creation and Redemp tion.formes of visible creatures, doth shew the concord and perfect similitude which is between the worke of creation, by which God formed all things by his word and Spirit; and the worke of restauration and redemption of mankind, by which he reformes them by Christ and by his Spirit, and brings them to supernaturall perfection and blessednesse. As in the creation, God by his Spirit cherishing the rude masse did prepare, and fit every part thereof to receive a perfect forme and naturall being: so in the restoring of man kind, being deprived of his image and deformed, God doth by his Word, and by his Spirit shed on us through Christ, regenerate, renue, reforme and prepare us for the fruition of himselfe, and doth fit, and prepare us for supernaturall perfection and blessednesse. As in Ezechiels vision, the wind from God did move and shake the drie bones scattered upon the face of the earth, and fitted them by flesh and skinne to receive life, and to stand up living men in perfect strength and stature: So, by the word and Spirit of God, men dead and rotten in sinnes and sinfull corruption, are, by the Spirit of God breathed through Christ, renued after his image, and fitted by the life of grace, for the eternall life of glory, Ezech. 37. The Spirit of God (as our Saviour testifieth) is like the wind, which bloweth where it listeth: it is hee, which doth frame us after Gods image in our new birth, Ioh. 3. 5, 8. and fits us for the Kingdome of glory. Wee are as farre from God, and from Christ, and as void of his image and of all Spirituall life, as the rude masse was of all forme in the first creation; untill the Spirit of God bee given to us in Christ to dwell in us, and renue us, as the Apostle sheweth, Rom. 8. 9. 13. Ephes. 2. 18. 22. and Tit. 3. 5. 6.
Wherefore, as wee desire to be made like unto Christ in the image of glory, and to see, and enjoy God in his heavenly Vse 1.Kingdom, where all fulnesse of perfection and blessednesse is to bee found; So let us by the consideration of this Doctrine bee stirred up to thirst after the river of the water of life, even the gifts and graces of the holy Ghost, and never rest satisfied, till wee feele within us the testimony of the Spirit of Christ witnessing with our Spirits that wee are the children of God, and till wee feele our selves sanctified throughout both in soule and body, and holinesse engraven upon our hearts without which none can see God.
Secondly, seeing the Spirit of God is he who prepares men Vse 2.for supernaturall perfection, and there is no communion to be had with Christ, nor participation of his merits and saving benefits to salvation, except men have the Spirit of God dwelling in them, and of profane and carnall sons of Adam, making them holy, and spirituall sons of God; Let us not count it any shame or reproach to us, that profane mockers of these last times doe, in mockery and derision, call us spirituall men, who ascribe all good motions which are in us to the Spirit of God dwelling in us, & directing us in all our wayes. We doe not deny, but that all Enthusiasts, and other men of fanaticall Spirit, doe most profanely, and sacrilegiously Father their owne fansies, and lustfull motions on the Spirit of God, and therein deserve reproach and derision: but let men take heed, that they doe not, by loathing their hypocrisie and arrogancy, runne into Atheisme and blasphemous impiety, by rejecting and denying the Spirits dwelling in all Gods regenerate children, working in them all saving graces, and moving them to walke in the holy wayes of God which lead unto supernaturall perfection and eternall blessednesse. For, most certaine it is that as the first rude matter of the visible World was sustained and cherished by the Spirit of God moving upon the face of it, and was not otherwise able to subsist, or to bee formed into divers creatures, every one made perfect in their kind with naturall perfection: so the perfect stabilitie of man, in an happie unchangable estate; yea the perfection of the visible World made for mans use, is the work of the holy Ghost uniting man to to God in Christ, and gathering and reconciling all things unto God in him, who is the head over all. Although man and all creatures (as appeares in the last verse of this Chapter) were created every one good and perfect in his kind, with naturall perfection: yet man the chiefe, and the Lord of them all, having not as yet the holy Ghost shed on him through Christ, as all the regenerate and faithfull have, was mutable, and in that honourable estate of innocency hee did not stand and abide, but did full from it very quickly after that the Woman was created and given to him, as wee read Chap. 3. yea hee did not lodge one night therein, Psalme 49. 12. and by Mans sinfull fall and corruption, the whole frame of the visible World was made subject to vanity, and groaneth under it as under an intolerable burden, and with earnest longing waiteth for deliverance and restitution to an higher estate in the glorious libertie of the sons of God, Rom. 8. 19. 20. And although the eternall Word, the Son of God, All whom Christ saves, renewed by the Spirit.had undertaken for man in the eternall counsell of the blessed Trinitie, and did step in to mediate for man, and in the first promise made upon mans fall was proclaimed to bee the onelyonly and all-sufficient Redeemer, and was fully exhibited in the flesh, and became a perfect Redeemer in his death and resurrection; so that in him is plenteous redemption, and matter sufficient to merit more then man lost by sin, even heavenly glory and immortality: yet all this profits nothing without the work of the Spirit. Christ with all his sufferings, and obedience unto death, and all his righteousnesse, and fullfilling of the law; are as a Fountaine sealed up, and treasures hid, and locked up in darknesse; so that none can partake of him or them for redemption and salvation without communion of the holy Ghost; which God in our regeneration doth shed on us aboundantly through Christ. This Spirit dwelling in Christ and the faithfull, makes them one mysticall body with Christ, sons and heires of God; makes his satisfaction their ransome for actuall redemption and reconciliation, and his righteousnes their righteousnes for justification. This Spirit also doth renue them after the image of God, and transformes them into the image of Christ in all holinesse, that they may bee fit to see and enjoy God; and thus hee brings them to the fruition of perfect blessednesse, and to the inheritance incorruptible and undefiled, which never fadeth: And Gods blessings are through Christs mediation poured out upon all creatures for their sakes: And hereupon it is, that all gifts and graces, which tend to make men perfect and unchangably blessed, are ascribed to the Spirit, as wisedome, knowledge, faith, hope, love, meekenesse, patience, courage, strength, prayer, and in a word all holinesse and perfection: and whensoever God is said to give any of these gifts to men in an effectuall and saving manner and measure, hee is said to give them the Spirit of grace, wisedome, zeale and supplication, as appeares Isa. 11. 2. Zach. 12. 10. Yea common illumination and all extraordinary supernaturall gifts, which are given to unregenerate reprobates for the revealing of Christ, as the gift of prophecie to Balaam and Saul, and the change of heart in Saul from cowardly pusillanimity, to fortitude and magnanimity; the gift of miracles to Iudas; also illumination, tast of the heavenly gift, joy in the holy Word of God, given to backsliders, Heb. 6. are the worke of the holy Ghost, assisting them and inspiring them from without, for the Churches good; not inwardly dwelling and working in them for their owne salvation. Wherefore let us count it no reproach that wee have no hope of being in an happy and blessed estate, no assurance that wee are in the way to perfection, till wee feele the Spirit of God dwelling and working in us, moving our hearts, and conforming us to the image of Christ; and that wee rejoyce in this, and this is our glorying that wee are not carnall but spirituall. They, who think it enough, for the obtaining of perfection and salvation, to know, beleeve, and professe, that in Christ there is as sufficient matter of satisfaction for the redeeming of all mankind; as there was in the rude masse without forme, matter enough for the whole visible World and all creatures therein, doe much deceive themselves: for many who know and beleeve all this doe perish; and none are saved or perfected by Christ, but onelyonly they who are by the Spirit dwelling in them united to Christ, and regenerated and renued after his image. This Spirit is the earnest of our inheritance, and witnesseth to us our adoption; hee makes us new creatures and a free willing people, hee sanctifieth us to bee an holy Temple for himselfe to dwell in, purgeth out sinfull corruption, mortifieth the deeds of the flesh, so that sin cannot reigne in our mortall bodies.
There is one thing more, which I may not passe over here in 4. Doctr.silence, to wit, that this text doth prove plainely, that the Spirit of God, the third person in the Trinity, is one and the same God with the Father and the Son, of the same uncreated nature and substance, the almighty Creatour, and Preserver of all things in heaven and in earth, visible and invisible. To sustaine a rude matter without forme and void, and to make it subsist, is a worke of power, farre above the power of any thing created; and to compasse and comprehend the whole matter and masse of the visible World; and to assist and cherish by present vertue every part thereof at once, is a strong argument and plaine proofe of divine and infinite power and omnipotency, proper to Iehovah the one onelyonly true God: and all this is here testified of the Spirit of God in these words, and the Spirit of God moved upon the face of the waters, that is (as the Hebrew word foreign, Merachepheth, and here used in the originall signifieth) did sit upon and cherish that mightie masse, as an Hen doth sit upon and cherish her egges, that they may bee formed into chickens. Therefore the Spirit of God is here proved to bee one and the same God with the Father and the Son, and the almighty Creatour, former and preserver of the whole World, and all things therein. To which purpose the Scriptures also speake fully in other places, where the heavens and the host of them are said to bee made by the Word and Spirit of God, as Psalme 33. 6. and that when God sends out his Spirit, things are created, as Psalme 104. 30. and that God by his Spirit garnished the heavens, Iob 26. 13. and that hee is present by his preserving and sustaining power in all places, Psalme 139. 7. which places prove the Spirit of God to bee Iehovah the Creatour and Former of all things, and the true God, in whom wee all live, move, and have our being.
This point, which I have proved and confirmed by many other strong arguments already, in my discourse of the Trinitie; Vse.as it discovers the desperate malice, impudency, and Atheisme of the Remonstrants, the Disciples of Socinus, and Arminius, who call into question the Deitie of the holy Ghost and his unitie, with the Father and the Son, and his right to bee prayed unto and worshipped with Divine worship: so it is of singular comfort to the faithfull, whose bodies are Temples of the holy Ghost, in that it assures them that God is their portion, and dwells in them, and they are begotten of his seed in regeneration, and are partakers of the Divine nature, and heaven is their inheritance.