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arc very goodly and fair in shew to look too, as Abfolon which without,was a man without blemish, but within he had no good stuffing answerable to that without, but rather fraught wiih pride, murder, and disobedience.

'But the earth was both Tohu and Tobohu, wichout deformed, and within void and empty, not that it had no form, for that were against reason, but it was such a form as was altogether deformed; for there is, forma confufionis, & forma ferfeftionis, and this deformed form it had which made, it loathed, having nothing to commend it $ it had as the prophet Efay 34. 11. speaketh, line of deformity, and the stones of emptinessc, threatning to make wicked Cities such deformed things, that is, he will make them like the world at this state, a confused head, and the stones of the heap shall not be sound stones, but unprofitable rubbish fit for no use. Thus we fee what the earth was at the beginning.

Now Cod in proceeding did replenish and fill that voyd emptynesse which it had, with all good things which it wanted, and beautified the deformity of it in this most glorious form, as now we lcc,and better shall perceive hercaftet: so that it is evident, that both the fulnesse of things, with which now it is replenished, and this beauty which it hath, it then wanted.

Et Spiritm Deii incubabat fuperficiei aquarum.

SEcondly, we are to consider of the deep which is called Abyf- 2« /«/», whiflh in the Scriptures is properly applyed unto the waters, as in the 7. Gen. n. and Efay 51.10. and Luke 8. 22,23.

These waters were the matter of which the heavens were made, for God spread them abroad as molten glaffe,^ 37.18. and they shall dissolve and melt again in the last day 2 Pet. 3.10, 11,12, so that in this depth of water, is conteined the matter whereof the high heavens were made. St. Austine callcth it inordinatam menfitatem aquarum, that is, a disordered) for they had no limit or bound, nor any order or course in them ; they were without any shore Psal. 104. <5,9. for they were above the mountains and prevailed over all,untill God did limit them, andset themtheir bounds, Pro. 8. 27. which they should not passe to cover the earth, yea and also God Jimitted the upper waters, and bounded them in clouds, Job 16. 8. ft that the Clouds break not, he also made doors and barrsfor the Sea below, ■fob 38. 10, 11. and said thus farre you shall come, and no further. Touching their first disorderly motion, it is set down Pfal. 93. 3,4. the flood did rage horribly and they did lift up their waves, but now God hath set them a most orderly and profitable and necessary course eundo & redeundo, Pfal. 104.10. of ebbing and flowing by course and recourse of times and tides: These deeps had a face, nay as the word signifieth, it had two faces, in which the Philosophers doc easily consent and agree with him; for all know that this globe hath a double hemisphere, yea one half sphere is the upper face of the

B 3 earth* •

earth, and the other is the nether face of the earth; now he telleth us that then the darknesse was over both faces of the earth and waters, and not as it is now; for when it is dark night with us, it is bright day with the Antipodes, which arc as the nether face of the earth, but then it covered all with obscure darknesse. • 3. Thirdly, As for'darknessc we are not to conceive any otherwise of it, then to be only a privation, defect and absence of light, which then wanted 5 for as one faith tenebr* erantjdest,non eras lux: So that by the negative, he (heweth that these was a privation of light, not that this privation followed thehabite,as if there had been light, but that the darknesse was first over all, before there was any light made, 45 Esq 7. it was said, that God created darknesse but that was by denying unto things light-, for herein appeared Gods power, in that as he made something of nothing, so God brought light out of dai kne sse, 1 Cor. 4, 5. Psal. 18-. 11. God came down and darknesse was under his feet, he made it his pavillion round about him, to cover the br ghtncQe of his person, Pfsl. $6. 6. God and his works are as tend rx ejr Abyss*** like the great gulph therefore we must not curiously prye and question about him, and his matters. .

As God made the darknesse for some use and purpose for himself, to be his pavillion, Psal. 18. n. so, in respect or us,he made them to spcciall use, P(al. 104. 23. he made darknesse that it may be night, which is a time for all things to take their rest in: so that as the day was made for labour, so this for rest, because quod caret alterna requia durabile non eft.

And God hath made it for a third use, to the rebellious Spirits, and Divels, and to wicked men, namely, to reserve them in utter darknesse unto the great day, fade 4, 5, 6. So God made it to be a pavillion for himself, a couch for us, and a torment to the wicked.

c«. 1. j ve st Turn dixit T>eus} ejlo lux.

oses, having before described theprimative State ot the world, how God made it of nothing, and then endowed it with an aptnesse to receive a better form, he doth in this verse unto the 11. proceed to a three soldwoik of distinction, separating and sequestring orderly one part from the other,to avoid confusion. The first was of the light from darknesse, which was the first dayes work: The second of the celestial! and superior parts of the heavens from the inferior bodies below: Thirdiy,the earth and dry land from the waters, and having performed this inward perfection, as it is called Chap. 2 verse 1. he proceedeth afterward to the outward adorning of them three, and so finisheth the work.

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This verse hath in it the first work of distinction for, whereas before it was ablindc lump, wrapped up irf Clouds of waters, as in his Clouts, and swadled with darknefle as with a swathe, as J-ob faith, now God took off from it his fwadling clouts, and clothed it with his own garments, psal. 104. 2. that is, endowed it with light. In shewing thereof we are to consider two things : First, the precept and mandate of God, Fiat lux. Secondly, the exetution Fi*t iux &• thereof for the performance, Et er at lux. tm

In the first, two things arc to be observed. First, the authority from whence the mandate came, Dtxit Dem. Secondly, the tenor and contents of the precepr, Fiat lux. ,

First, touching the authority of the precept, we fee it was God that said it, dicereautem3 faith Austine, est ver bum proferrf,whercout we gather two observations. 1. The mouth of the Lord, from whence this spirit before, and this word came. 2. Of this word, from whence this work came.

Touching the first, it were abfurde to fay, that God should speak after the manner of men, with an audible sound of words; for it. were in vain and to no end, to speak when there were none to hear: therefore this is that which we must conceive of it, that when God fpeaketh to us in his word, he doth it, as it were, in our dialect, that is, so as we may understand what he mcanethj for if he should speak properly of himself, we arc not able to comprehend the manner of his works: therefore as the Holy Ghost taketh a name, and title from a Dove, so doth God here borrow his manner of doing from a Prince, which is the greatest thing we can conceive $ for what is In our conceit (more forceable to the speedy execution and through dispatch of a thing) then a Princes streight commandement, and mandate, which on a sodain can cause whole Armies of men to be ready at his pleasure. 1

Men doe unfold and manifest their wills and counfells in all matters, by word of their moiithes: Sicut volumasfermoejus, itanatura opus e\ut> faith one, his word is his will, and all the frame of nature is his work, proceeding therefrom. Wherefore, in that it is said God (pake, it is meant, that he plainly revealed and meant to declare his will.

This uttering and revealing the will is after two forts, which the two Hebrew words doe signifie. First when a man, by a secret . discourse doth reason or speak in his heart, which doth cut off the audible found of words, Preach. 2. 3. / in my heart purposed with my self; Co the fool (pake in hit heart, that he durst not utter by found of voyce. Psal. 14. 1. So there is a double word speaking, the one is verbum Hoc if, the other cordu : But to speak truly and properly, there is but one word, which is in our hearts*, as our word is first cloathed with aire, and so becommeth audible to mens eares5 so faith one, Christ, the word of his Father, being cloathed wi<h flesh, was visible and manifest to all men: So to conclude, the word is that he conceived first in the Closet, as I may fay, of his breft, and

then

then doth make it plain here by Creation, and after by redemption. •

And here we may learn the difference between us and God: In us there is one thing by which we are, and another thing by which we understand and conceive things; but in God both his being and understanding areofoneand the samesubstance : And this substantial Word of God, is that wherewith 'St. ^^beginneth his Gofpcli. God created that which was not, but the word was in the beginning. Therefore it is verbum increatum : it made all things at the beginning, CsB. it 15.16. Therefore it was before the beginning, §ohn 17. 5. Thus we fee, as Christ faith, how Mosesfiripsit dt merfobn %. 46. this word of God is proceeding from God, fohn 8. 42. as the holy Ghost doth also, fobn 15.26. Ttk procee- But Christs manner of proceeding is determined after four s^n^feut forts. First, as a fonne proceeding from a Father. Secondly, as s^r. * 901 an Image from a Picture. Thirdly, as the light from the Sunnc.

Fourthly, as a word from the speaker, as a Sonnc from the Father, Pfal. 2. 7. this day I beget thee this day, that is, from all eternity a for to God ail times is as one day : also he begot him in respect of the connaturality and identity of nature and substance that he hath with God the Father.

As an Image from a pattern, that is, in likeness and resemblance to the Father,Call. 1.15. for he is l*ke God in property and similitude of quality, and therefore is called, the lively and express charsHer and graves Image, form, Andstamp of his Father t Heb. 1. 3. Thirdly, in respect of Coetcrnity; For, as the light proceeded from the Sunne, so soon as ever the Sunne was, so did Christ, the word, • .• from eternity, Heb. 1*3. and therefore he is called, the brightness of

'bit Fathers glorie: So at what time God was,at that time the brightness of his Sonnc appeared and shone from him. Lastof all, in regard of the immateriality, 1. -fehn 1. For,as a word conceived in us, * is no matter or substance, so this was Cdemateriall, but an incorporeal! generation: Thus we fee that his proceeding is foure fold, chtist distinct Now this word is distinct from the Father in person, and one fa£S£See°* wub. him in substance : That he is distinct from him, it appeareth • fa us «»ce. Gen^iy. iq. pfal, 110. i. the Lord said to my Lord, 30. Prov. 4. what is his name, and what is his somes names, Efay \6. 9. the father brought forth afonne 5 ergo, divers from himself. Touching the Godhead of Christ, fobfoizh^jurely my Redeemer livetb, and 1 shall fee God with these eyes, Job. 19.25,26. Pfal. 4-5.7. God, even thy oed, shall annoynt these There is God annoynting God j for he is called thy God also, whom wee must worshipi Efay 9.6. for. 6$. 6. his name is the righteous God. In the new Testament, Rom. 9. 5. even as he wziverbtminc&rnatnm, 1 rim. 3. jS.zad^ohn 17. 2. this is eternall life, to know God, and him whom he sent, Jesus Christ. I have made it plain befor^that the Heathen had notice of his second person : As the Persiancallcd him the second Understanding The Caldeans called him the Fathers Understanding or Wifdome-, Macrobius, a Connsell

sell or Wisdome proceeding from him : so may we say likewise of this word *<s«. which is attributed to Christ; for they seem not to be ignorant of that name. Some called him which is verbum: Hermes callcth him the Naturall Word of God : Orpheus, the Word of the Father 5 And PUt» most plainly in his Epistle to Hormias : But most strange is that which Austine writeth in Hi. de preparation Evan- ',, *r///,scited out of Æmilius and Her ac lit us, and let this suffice for the distinction of the duty and notice of Christ j^which is Verbum Dei.

Now this word hath a relation to him that fpeaketh it, and also to the things Created: therefore it is called verbum exprepvum in respect of God, and verbum faffivum in regard of his works: for his Precept did, in respect of himself, express his Will 5 but, in respect of us, it had a power to Create,and make thing* that were nor. Therefore, 1. John 1. he is called wt >oarmot, and in the 1 j. verse he is ooftn'of: so that both in regard of his Father and us, he isa word. Little divinity, and much danger, is in those late Divines, which fay, that this wasbutatemperane word, which God used in Creating all things j for we fee this isverbum increatum, and the very root $ of wr/ich, all that is said after, are but as branches derived therefrom.

And thus much for the authority of this Word.%

Now to the Creation of light. Moses maketh plain mention, Fm /M< That the first several thing which God perfectly made was Light: Wherefore we will first speak of the Order,then of the Nature. God is Pater Luminum, Jam, 1.17. Therefore first he brought forth light, as his sunne: But some, having little Philosophic in them, doe reason against this work of God very impiously, as if it were not to be said, that light was made three dayes before the Sunne, which is the cause thereof. But if we respect God, the Father of lights,orthe Sunne, which is the light of she World, or the necessity of light, for Lux est vox verum, because that which things cannot express by voyce and words, they doe plainly shew by the comming of light, which manifesteth all things. Again, God being about the work of distinguishing, it was necessary, first to make the great distiuguifherof all things, which is light j for in niitc est color omnibus idem, & teuebr*. rerum diferimina tottunt, but the light distinguished! one thing from another. Again, of the three beginnings, we shew that the first be. ginning was of time, but we could not have a morning to make a fit si day, without light of it was first made; for the naturall common Clock of the world, to distinguish times, is the course ©flight and darkness, which is the essence of day and night. Furthermore,, we have seen that the Heavens were the first and most excellent : therefore the light, being the first quality and affection of the the Heavens, the first body made, must by right order be made first. Last of all, we begin naturally, a commmiombus, but there is nothing with which all things doe more commonly communicate, than the light of the Son .* trgoi it is first, for it js the communication of Heaven, because all the

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