The History of the Creation, Treatise · Chapter 6
CHAP. VI.
Of the first dayes worke. What the light was. What it is, God said, Let there be light. How be called the light, day, and the darkenesse night. Of a day naturall and civill. That the night was before the day. How a day was before the Sunne was. Prerogatives of the first day.
VErs. 3, 4, 5. And God said, Let there be light, and there was light; Gen. 1.And God saw the light that it was good. And God divided the light from the darknesse. And God called the light day, and the darknesse hee called night, and the evening and the morning were the first day.
After that darknesse had continued upon the face of the deep, and the whole matter of this inferiour World had remained full of darknesse for the space of one night, God by his powerfull Word created Light, the first perfect creature and element of the visible World, and commanded it to shine out of darknesse; 2 Cor. 4. 6.and this was the morning of the first day. In the words wee may observe these foure things: First, the creation of light in the 3. vers. Secondly, Gods approbation of it in these words, God saw the light that it was good. Thirdly, Gods separation of it from the darknesse, vers. 4. Fourthly, Gods nomination or naming of the light, day, and the darknesse night, and so compounding these two, light and darknesse, into the first whole day of the World, vers. 5.
In the first thing, which is the creation of light, the first of all perfect creatures in this visible World, two things come to bee sifted and examined for our right understanding thereof. First, the thing created, Light, what is thereby here meant. Secondly, the manner of creating it, God said, Let light bee, and it was so.
Concerning the first, I find divers and severall opinions of What the Light wasthe learned. Saint Augustine lib. 1. in Genes. ad literam cap. 3. and Rupertus lib. 1. de Trinit. cap. 10. doe by this light understand the highest heavens, and the Angels, which are not a corporeall but a spirituall light; but this cannot bee the truth, for this light is said to bee, that which is called the day, and is opposed to the darknesse of the night here in this mutable and visible World; the shining whereof doth distinguish day from the night, which cannot bee said of the Angels and the highest heavens, which were not made out of darknesse, nor out of the rude unformed masse as this light was, which God commanded to shine out of darknesse as the Apostle saith, 2. Cor. 4. 6.
Secondly, others, as Beda, Lyra, and Lombard, doe by this light understand a bright cloud carried about, and making a difference of day and night.
Nazianzene and Theadoret doe think, that it was the same light, which now is in the Sun, Moone, and Starres, subsisting at the first in one bodie, and afterwards divided into severall parts when God made the Sun, Moone, and Starres out of it.
Basil thought that it was light without a subject. Aquinas, that it was the light of the Sun made imperfect at the first; and of this opinion is Pererius also.
Catharinus held, that it was the Sun it selfe, made first of all; which is directly contrary to the expresse words of the 16. vers. which affirme, that the Sun was made the fourth day.
Iunius, by light, here understands the element of fire.
In this variety of opinions, I hold it the best, and surest way of finding out the truth, to seeke it out of the word used in the originall text. The Hebrewword (foreign, Or) which is here translated Light, (besides the tropicall and spirituall senses, in which it is used in those Scriptures which call God the light in whom is no darknesse, and the light and salvation of his people; and doe call Gods regenerate people light in the Lord) doth more properly signifie two things: First, that naturall bodie or substance, which among all the parts and creatures of the visible World is most bright and shining in it selfe, and gives light to others; as for example, the Sun, Moone, and Starres, are called Lights, Psalme 136. 7. and the element of fire, is called by this name foreign, Light, Ezech. 5. 2. Secondly, it signifies, and that most frequently in the Scripture, the light, that is, the shining brightnesse of the heavens, and of the Sun, Moone, and Starres, and of the element of fire burning in a lamp or torch, or other combustible matter. Here I doe not take the word in this latter sense, onelyonly for a shining brightnesse; for then God had created an accident or quality without a subject, which is a thing against nature of things created; for common reason and experience shew, that never did any qualitie subsist of it selfe without a substance; by course of nature no light can be but in some created body, as in the heavens, fire, or aire. But hereby light wee are to understand, of necessity, some notable part of this great frame of the visible World, which God first framed out of the rude masse, which was without forme and void, before mentioned; yea that part, which is most bright, shining and resplendent; and doth by light and brightnesse, which is naturall in it, shine forth and enlighten other things. Now that cannot bee any of these lower elements, the water and the earth, for they have no such light in them; and besides, it is manifest, that they were formed out of the grossest and most dark part of the common masse, on the third day, vers. 9. Neither can it bee the spacious region of the aire, which is extended and spread abroad farre and wide, over all the round globe of the earth and the waters, and reacheth up to the etheriall region of the visible heavens, even to the sphaere of the Moone, and is called the lowest heaven, or foreign, that is, the broad expansion or firmament in the midst of the waters: For that was formed the second day, as appeares in 6. 7. 8. vers. It must needs therefore bee the firmament of the visible heavens, which is called foreign, The large and farre stretched firmament of the midle heaven, even the fiery or etheriall region, wherein God, on the fourth day, formed and set the great lights of the Sun, Moone, and Starres, vers. 14. 16. For, first those heavens were framed and made of the most pure, and refined part of the masse, which is the common matter of the visible World, and are most bright and shining, full of light and brightnesse; and undoubtedly as in place and order, they are the next to the highest heavens, so they were created next after them in the first day, and are here called by the name of Light, because all the light of this visible World is in them, and from them shineth into the aire and giveth light upon the earth. Secondly, there is no particular mention made by Moses in this Chapter of the framing of these heavens, among all the works of the six dayes, except it bee in this word Light; and it is most incredible that hee would omit the creation of them which are the most excellent and glorious part of the visible frame of the World, especially seeing hee doth exactly and particularly name, and relate the creation of all other parts, and the day wherein they were created.
I am not ignorant, that Aristotle, and the most learned naturall Philosophers of his sect, did hold, that the visible heavens are eternall and unchangable, and of a matter and substance different from the foure elements, fire, aire, water, and earth; and were not made of the same common matter. Also divers learned Christians and Schoolemen doe thinke, that these heavens were created together with the highest heavens immediatly of nothing, in the beginning when time first began to bee, and are mentioned in the first verse; and that light, which is here said to bee made, is the element of fire; the naturall place and region whereof, the Philosophers held to bee next under the visible heavens, and above the aire: their reasons are two especially; The first, because there is no other mention of the creation of the firie element in all this Chapter. The second is, because the fire is the most pure element, and full of light: But these things are not of strength to overthrow our exposition. First, for the opinion of the Philosophers, that the visible heavens are immutable and cannot bee dissolved, it is contradicted by the expresse words of holy Scripture, Psalme 102. 26. and 2 Pet. 3. 10. Also wee finde by experience many changes in those heavens; as new Starres & Comets appearing for a time & after vanishing. The Sun and Moone stood still for the space of a whole day, Iosh. 10. and the Sun went back ten degrees, 2 King. 20. Secondly, the vertue and influence which is in the visible heavens, and is from them naturally communicated to the lower elements, sheweth plainely that they all are of one common matter. Thirdly, that they were not made at once of nothing with the highest heavens, appeares by this, that the Sun, Moone, and Stars, which are the chiefest parts and ornaments in them were created after the first rude matter, and secondarily formed out of it on the fourth day.
Fourthly, that the visible heavens are indeed the pure element of fire, which is here called Light, and that the creation of the light is the creation of them, and of the firie element all in one, may easily bee proved by divers reasons. First, by the light and servent heat, which flowes from them into things below, by meanes whereof they doe beget firie meteors and lightenings in the aire, and scorching sumes, and burning flames in the earth, as dayly experience teacheth. Secondly, by the burning and consuming fires, which descended from those heavens in the destruction of Sodom, and when the Lord came downe on mount Sinah to give the Law, and when Eliah consumed the captaines and their fifties, 2 King. 1, and was answered by fire, which consumed his sacrifice, 1 King. 18. Thirdly, that these heavens are of a fierie substance, and indeed the pure element of fire, and that in the dissolution of them, when the Lord by his mighty voice shall rend them and dissolve them at the last day, and mingle them with the inferiour elements; they shall bee all on fire, and in flames and flashes shall passe away with a noyse, and melt the elements with servent heat, and burne the earth with all the works that are therein; the Apostle doth affirme in plaine words, 2 Pet. 3. 11. 12. If they were not of a firie substance made out of the rude masse, but of an higher and super-elementary nature created immediatly out of nothing, together with the highest heavens, they could not bee dissolved and set on fire. Thus you see the first thing opened, viz. what is here meant by Light.
The next thing is the manner of creation; expressed in these Of Gods saying, lee light be.words, God said, Let there bee light, and there was light. I will not here trouble my discourse with needlesse questions, which are moved by divers ancient Writers, and not cleared concerning the manner of Gods speech when He said, Let there bee light; as whether it were a bodily and audible voice, or a spirituall, and the like. Certainly it was no sound of voice, nor any forme of words or speech by which God formed the light: It was the act of his Almighty power, by which he formed, and brought into actuall being the light and every other thing, even so as hee had decreed from all eternitie. Now the Spirit of God doth here expresse this powerfull act by the name of saying or speaking, for 3. reasons. First, because as the speech and word of a wise man sheweth his minde and declareth his will, so by this act of power, by which the light and every other thing was formed, God did shew and declare his eternall counsell, purpose and decree concerning the nature and being of them. Secondly, because God the Father by his eternall Word, the Son, who is one God with himselfe, did forme and make the light and all other things created, as appeares, Ioh. 1. 3. and Colos. 1. 16. and Hebr. 1. 2. Thirdly, to shew, that the creation of the World, and all things therein, was a worke as easie to God, as it is for a man to speake a word and to command a thing to bee done; and that God by his power omnipotent, and powerfull and mighty word and command, can as quickly bring into being the greatest things, and performe whatsoever he willeth and purposeth with more case, then man can speake and say, Let this thing be. This is the true sense of the words, wherein the manner of creation is expressed.
The second thing after the creation of light is Gods approbation ….of it, in these words, And God saw the light that it was good: That is, such as God purposed to make the light, such it was when hee had made it; there was no defect in the making, or in the thing made; but God did see and know it perfect in the kind thereof, and did approve it to bee good, profitable and usefull, every way, for the purposes which hee intended.
The third thing is Gods dividing between the light and the 3.darknesse which did over-spread the face of the deep, and possessed all the rude masse which yet remained without forme and void. This dividing between them, was nothing else but Gods setting and placing of the firie and shining visible heaven in the superiour place above the confused matter which was full of darknesse, and settled downe in the inferiour place where now the inferiour elements are
The fourth thing is Gods nomination of the light and darknesse, and composing the first day of the evening, that is, the 4.space wherein the darknesse remained over all the deep before light was created out of it; and of the morning, that is, the space wherein light appeared before God set upon the second dayes worke, and made the firmament. This is expressed vers. 5. God called the Light Day, and the Darknesse he called Night, & the evening and morning were the first day. Here for our right understanding of this point, divers doubts and questions come to bee touched and briefely answered.
The first is, how and in what sense God is said to call the light 1. Quest. Ans.Day, and the darknesse Night. The true and full answer is this, that God did not onelyonly call the light Day, and darknesse Night: but also did ordaine and appoint, that the time of light should bee the day, and the time of darknesse should bee the night, and that they should bee so accounted and called.
The second is, why God called onelyonly the light day, and 2. Quest.Moses calls both the evening and the morning, that is, the time of light and darknesse one day, or the first day.
I answere, that Gods day, which is most truly and properly so Ans.called, is the time of light, and in it their is no night or darknesse. For God speakes of a naturall day distinct from the night: but Moses speakes of a civill day which comprehends in it the space of 24. houres, in which the Sun runnes round about the World with the heavens; which day includes in it a day and a night: and here observe that Gods day is all light, and mans day is mixt of light and darknesse.
Thirdly, it may asked whether the night, or the day went before 3. Quest.in the first day of the creation.
The Answer is, that the night or time of darknesse was first; Ans.and it is likely that darknesse did over-spread the face of the deep the space of a night, that is 12. houres, before God formed the light, and setled the visible heavens in their place; and that after the light was created, it did shine forth for the space of 12. houres more before God went about to make the firmament, which was the second dayes work; and so the first day of the World was of the same length with all other civill or Astronomicall dayes, that is, 24 houres, divided equally between light and darknesse. The words of the text shew that darknesse overspread all the masse of the inferiour World for a time, before the light was formed. Also in naming the six dayes of the creation, the evening, that is, the time of darknesse, is rehearsed first before the morning, which is the … of light. Also Gods people began their dayes of the weeke and of the yeare with the night, and reckoned the Sabbath and other solemne dayes from evening to evening, as appeares, Levit. 23. 32.
Fourthly it may bee asked, how the firie or visible heavens 4. Quest.could by their light make a day before the Sun was created, seeing the light of the same heavens, together with the light of the Moone, and the Starres added thereto, cannot make a day, but it is night where the Sun is absent, and the light of it not seene, not withstanding the light of the heavens, and of the Moone and Starres.
I answere, that the light of the heavens without Sun, Moone, and Starres is sufficient to make a bright day in the place where Ans.they are, and there it is alwayes day, though by reason of the spacious regions of the aire, and the great distance betweene them and the earth, their light doth not shine to us to make a day of light without the beames of the Sun, but it is dark night in that part of the earth where their light onelyonly appeares. Now in the first day before the firmament was made, that is the region of the aire purged and refined out of the masse by the sinking and settling of the earthy and waterish matter towards the center, there was no need of light further then the body of the heavens reached, that is to the upper face of the rude masse, not yet formed, but remaining rude and full of darknesse; And therefore so farre as the visible World was brought into forme, they did give most clear day light: and as all had before bin overspread with darknesse for the space of a night; so all was now overspread with light for a dayes space, and so the first day of the creation was one halfe all night, and another halfe all day in all the visible World, even in all parts thereof which were then created and brought into perfect forme and being. From this text thus opened wee may observe divers points of instruction.
First we learne, that as there are three Persons in that one God which created the World by his own infinite power; so 1. Doctr. Three Persons in the Godhead.every Person is a creatour; and God the Father by his eternall Word, the Son, did extend and shew forth his power to the framing of every creature, and by his Spirit did give all forme and perfection to them. As the word Elohim, used in the first verse, notes more Persons; so here, and in the verse before, wee see the Persons distinguished, and all three working in the framing of the World and all the creatures therein. First, God the Father is brought in creating. Secondly, by his Word, that is, not by a sound of the voice, or a word uttered; for there was then no aire to receive such a sound; but by his eternall Word bringing things into being according to his eternall Counsell and decree. Thirdly, by his Spirit moving upon the face of the waters, and cherishing the rude and common matter of the whole visible World, yet void and unformed, and preparing it for the receiving of the severall formes of all creatures in the severall parts of it.
Which point excellently confirmes our faith in the true Vse.Doctrine of the blessed Trinitie, and confutes Sabellius, Servetus, the Socinians and Arminians, who denied the eternall Deity of the Son and the holy Ghost, and overthrowes their severall heresies and damnable errours.
Secondly wee hence learne, that all things are possible to 2. Doctr. All things possible to God.God; he can as easily and quickly by his eternall Word and power bring greatest things to passe, even bring light out of darknesse, and the glorious, pure, spacious, visible heavens out of the rude, impure and confused masse, which was without forme and void; as a man of nimble tongue and ready speech can speake a word. Which Doctrine other Scriptures doe aboundantly confirme, which ascribe to God omnipotency, and proclaime him to bee wonderfull in counsell, and excellent in working; and that nothing is too hard or wonderfull for him to doe, as Genes. 18. 14. Isa 28. 29. Iob 36. 5. and 42. 2.
Which serves to stirre us up to feare, admire, and reverence Vse.God, to seek his favour and protection above all things, and to rest confidently on him for defence against all enemies and dangers when wee are reconciled to him, and have him for our God and our portion.
Thirdly, we may here observe, that God is wonderful in wisedome 3. Doctr. God wonderfull in wisedome and providence.and providence, in that the first thing created in this visible World was light, even the bright and shining heavens; which, as above all visible creatures they shew the glory and super-celestial excellency of God in their naturall frame and substance, so also give bodily light to the eyes of all bodily living creatures, which were to bee made to see, and discerne the glorious beauty and admirable frame of his visible works: for hereby it came to passe, that none of gods visible & perfect works of wisedome, were for an houre smoothered in darknesse; but were all manifest, and Gods glory was clearly seene in them, so soone as there was a seeing creature able to discerne them.
This sheweth, that God hath done his part to reveale himselfe; Vseand man who takes not notice of God in his works, to worship him aright, is without all excuse. And this should stirre us up to labour to see God, and to discerne him in his works, and to place all our perfection and happinesse in the sight and knowledge of him.
Fourthly, we may hence observe divers singular prerogatives of the first day, which is now, by the resurrection of Christ, the 4. Doctr. Prerogatives of the first day.Lords holy day, and the Sabbath of all true Christians. That by many speciall prerogatives, God did in the creation foreshew his eternall counsell and purpose to make this day his holy day in the dayes of Christ, and in the time of the Gospell under the Kingdome of grace. 1. This is the first fruits of all time. 2. In it was created the glorious frame of the heavens, and the 1. 2. 3.first light of the visible World. 3. In this day God first shewed by his eternall Word, the Son, his eternall counsell and purpose, and by his Word and Spirit, began to bring his purposes to passe, and produce things into being. 4. In this day darknesse and 4.light were so separated and divided, that, while the night lasted, there was no day in all the inferiour World; and while it was day, there was no night over all the face of the earth & the deep, but light in all the World, which was then created and brought into forme and perfect being. 5. In this day God first shewed his approbation and his pleasure, that he approved for good 5.the things which by his eternall Word, the Son, he did forme and bring into being. Therefore without doubt most fit to bee the day of the Lord Christ, and sanctified and kept holy to the honour and glory of him, who is the first borne of God, and the first fruits of them that sleep, and the light of the World, and in whom God sheweth his counsell, and is in him well pleased, and by him turnes night into day, and brings light out of darknesse, and brings us to eternall rest in the highest heavens, which were created in the beginning of the first day.