VeR. 3.] SERMONS UPON HEBREWS XT. 431
what he pleaseth, than for man to speak a word, or think a thought of what he wonkl have to be done.
Quest. Here is another question. If nothing is to be understood but God's will, and willing the creation of all things ? then whether the making of the world in six days be only for our understanding, or whether it be so really and indeed ; whether all things were not created in the twinkling of an eye by God's will and pleasure ; or whether it were done by distinct days, as the history in Genesis seems to intimate? The doubt hath been moved by divines of the greatest note. Austin expressly was of this opinion ; so Cnjetan, and some among the reformed ; their reason is, because God is omnipotent, and could make all things in a moment, therefore why should he make such a slow progress, and go from day to day ? And the author of Ecclesiasticus saith, ' He that liveth for ever, made all things at once.' They quote scripture for it : Gen. ii. 4, 5, ' In the day that God made the earth and the heavens, and every plant of the field before it was in earth, and every herb of the field before it grew/" — in that very day say they, when God created the heaven and the earth, he created all the other creatures. And they say that the mentioning of the six days was only inserted by Moses, because by so many distinctions and representations God showed his creatures to the angels, and to declare the natural dependence of all things upon one another, and also for our incapacity to conceive distinctly of things at once.
Alls. Bat all this is but a figment and gross supposition without the scripture. Though God could make all things in a moment, yet we must not reason from God's power to God's will, nor instruct him how to bring forth his work : Eom. xi. 34, ' For who hath known the mind of the Lord? or who hath been his counsellor?' And for that place, Gen. ii. 4, 5, ' In the day that the Lord made the earth and the heavens,' &c., some answer thus : It is true they were all made, imtentia, in power, though not actu, actually in one day. Or rather the word day must be twice repeated : in the day that God made the heavens and the earth ; and in the day that God made the plants, <fec, for day there is taken more largely for time. But to confirm yoii in the history of Moses, it is plain that God made the world in that order ; there are these apparent reasons for it —
[1.] If God made the world all at once, how could Moses with truth put down such a distinct commendation of every day's work ?
[2.] Moses wrote historically, therefore his words must be properly understood.
[3.] Why should he say, God made light before the firmament and stars, if we go to natural dependence and order ? It should be first the fii-mament, then the stars, then light. Therefore it is certain Moses followed that order in his history, that God observed in the pro- duction of all things.
[4.] If all creatures were thus created together, how could there be darkness upon the face of the deep ? And how could the earth be said to be without form and void ? Then it would have plants and beasts, if all were made together.
[5.] The reason of the sabbath would be to no purpose ; how could Moses say with truth, Therefore the sabbath must be sanctified, because
432 SERMONS UPON HEBREWS XI. [SeR. XI.
God rested the seventh day ? Therefore we may condude, that though the effect followed as soon as God willed it, yet God willed the creation of all things in order ; such a creature this day, and such a creature the next day.
Use 1. It helpeth us to conceive of the creation, all things were done by his word according to his will. The Gnostics feigned the aspectable world was made by the angels ; but the scripture is plain : 2 Peter iii. 5, ' By the word of the Lord the heavens were of old, and the earth standing out of the water, and in the water.' He made them all with- out help and without labour ; no creature, no instrument was service- able to him in it ; all was infinitely more easy to God than the conceiv- ing of a thought can be to yourselves.
Use 2. Here is much comfort and profit to you.
1. Much comfort to poor souls that are smitten with remorse, and touched with a deep sense of their misery and wretched and sinful con- dition by nature. Usually, at first conversion, you may observe men have such a strong sense of the present evils and distempers of their spirits, that they are apt to sink under the burden of their discourage- ments, and to say, surely this hard heart will never be softened ! this blind mind will never be enlightened ! these stubborn aff"ections will never be subdued and mortified ! Consider the first creation when you expect the new creation. Think of the power of him that can call the things that are not, as though they were ; one creating word is enough. Compare the benefit of the first creation and the second together : 2 Cor. iv. 6, ' God, who commanded the liglit to shine out of darkness, hath shined into your hearts,' &c. In the original it is 6 eliroiv — he that spoke light out of darkness, by his word he could bring it forth presently ; he can speak light to our souls, though there were nothing but darkness, confusion and disorder. You may go to God as the centurion, Mat. viii. 8, ' Speak the word only, and my servant shall be healed.' So do you say, Lord, speak but the word, then my soul shall be clean. It is observable that Jesus Christ, when he would discover any notable eftects, he speaketh creating words ; as ' Be thou clean ; ' ' Be thou made whole ; ' ' Follow me ; ' ' Lazarus, come forth.' How may a poor soul go to God when he is thus discouraged, and say. Speak light out of darkness, speak grace, 0 Lord, one word is enough, thou canst easily reach the bottom of the electing faculty.