Works of John Bunyan Volume II Part 95

And of the Son he saith, and "when he bringeth in the first begotten into the world, he saith, And let all the angels of G.o.d wors.h.i.+p him" (Heb 1:6).

Fourthly, The Father and Son have really these distinct, but heavenly, relative properties, that discover them, as such, to be two as well as one.

Proof.--"The Father loveth the Son, and sheweth him all things"

(John 5:20).

"Therefore doth my Father love me, because I lay down my life, that I might take it again" (John 10:17). The Father sent the Son; the Father commanded the Son; the Son prayed to the Father, and did always the things that pleased him.

The absurdities that flow from the denial of this are divers, some of which hereunder follow.

1. Absurdity.--It maketh void all those scriptures that do affirm the doctrine; some of which you have before.

2. Absurdity.--If in the G.o.dhead there be but one, not three, then the Father, Son, or the Spirit, must needs be that one, if any one only: so then the other two are nothing. Again, If the reality of a being be neither in the Father, Son, nor Spirit, as such, but in the eternal deity, without consideration of Father, Son, and Spirit as three; then neither of the three are anything but notions in us, or manifestations of the G.o.dhead; or nominal distinctions; so related by the word; but if so, then when the Father sent the Son, and the Father and Son the Spirit, one notion sent another, one manifestation sent another. This being granted, this unavoidably follows, there was no Father to beget a Son, no Son to be sent to save us, no Holy Ghost to be sent to comfort us, and to guide us into all the truth of the Father and Son, &c. The most amounts but to this, a notion sent a notion, a distinction sent a distinction, or one manifestation sent another. Of this error these are the consequences, we are only to believe in notions and distinctions, when we believe in the Father and the Son; and so shall have no other heaven and glory, than notions and nominal distinctions can furnish us withal.

3. Absurdity.--If Father and Son, &c., be no otherwise three, than as notions, names, or nominal distinctions; then to wors.h.i.+p these distinctly, or together, as such, is to commit most gross and horrible idolatry: For albeit we are commanded to fear that great and dreadful name, The Lord our G.o.d; yet to wors.h.i.+p a Father, a Son, and Holy Spirit in the G.o.dhead, as three, as really three as one, is by this doctrine to imagine falsely of G.o.d, and so to break the second commandment: but to wors.h.i.+p G.o.d under the consideration of Father, and Son, and Holy Ghost, and to believe them as really three as one when I wors.h.i.+p, being the sum and substance of the doctrine of the scriptures of G.o.d, there is really substantially three in the eternal G.o.dhead.

But to help thee a little in thy study on this deep.

1. Thou must take heed when thou readest, there is in the G.o.dhead, Father, and Son, &c., that thou do not imagine about them according to thine own carnal and foolish fancy; for no man can apprehend this doctrine but in the light of the word and Spirit of G.o.d. "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son; and he to whom the Son will reveal him" (Matt 11:27). If therefore thou be dest.i.tute of the Spirit of G.o.d, thou canst not apprehend the truth of this mystery as it is in itself, but will either by thy darkness be driven to a denial thereof; or if thou own it, thou wilt (that thy acknowledgment notwithstanding) falsely imagine about it.

2. If thou feel thy thoughts begin to wrestle about this truth, and to struggle concerning this one against another; take heed of admitting of such a question, How can this thing be? For here is no room for reason to make it out, here is only room to believe it is a truth. You find not one of the prophets propounding an argument to prove it; but a.s.serting it, they let it lie, for faith to take it up and embrace it.

"The grace of the Lord Jesus Christ, and the love of G.o.d, and the communion of the Holy Ghost, be with you all. Amen" (2 Cor 13:14).

III. Of the Creation of the World (Gen 1).

The Apostle saith, That "to us there is but one G.o.d, the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him" (1 Cor 8:6). "G.o.d that made the world" (Acts 17:24). "All things were made by him; and without him was not any thing made that was made" (John 1:3). This world therefore had a beginning, and was created by the G.o.d of heaven. Which work, because it is wonderful, and discovereth much of the greatness, of the wisdom and power of the eternal G.o.dhead, it behoveth such poor mortals as we to behold these works of the mighty G.o.d, that thereby we may see how great he is, and be made to cry out, What is man! [2] (Psa 8:3,4)

Now in the creation of the world we may consider several things; as, What was the order of G.o.d in this work? And, whether there was a secret or mystery in this work containing the truth of some higher thing? For the first of these:

Of the Order of G.o.d in Making the World.

[THE HEAVEN.]

Although G.o.d be indeed omnipotent, and not only can, but doth do whatsoever he will; and though to do his works he needeth not length of time; yet it pleased him best, in the creation of the world (though it could, had it pleased him, have done all by one only word) to proceed by degrees from one thing to another, to the completing of six days' work in the making thereof.

And forasmuch as this work went on by degrees, now this thing, and then another, it may not be amiss, if in our discourse on this wonderful work, we begin where G.o.d began; and if we can, go wondering after him who hath thus wrought.

1. The first thing that G.o.d made was time; I say, it was time: All the plain in which he would build this beautiful world; he made nothing before, but in the beginning: "In the beginning G.o.d created the heaven and the earth" (Gen 1:1). In the beginning of time.

"For in six days the LORD made heaven and earth, the sea, and all that in them is" (Exo 20:11). Therefore the first day must first have a beginning to be. Whatsoever was before time, was eternal; but nothing but G.o.d himself is eternal, therefore no creature was before time. Time, therefore, which was indeed the beginning, was the first of the creatures of G.o.d.

2. I think, the second of creatures that the Lord created, were the holy angels of G.o.d, they being called the morning stars, as created and s.h.i.+ning in the morning of the world; and therefore they are said to be by, when the corner-stone of the universe was laid; that is, when he "laid the foundations" of the world: Then "the morning stars sang together, and all the sons of G.o.d shouted for joy" (Job 5:4-7).

3. I think the third thing that the Lord created, was these large and copious heavens; for they are mentioned with respect to their being before the earth, or any visible creature. "In the beginning G.o.d created the heavens" (Gen 1:1), &c. Neither do I think that the heavens were made of that confused chaos that afterwards we read of. It is said, he stretched out the heavens as a curtain, and with his hand he hath spanned the heavens (Psa 104:2; Isa 40:22; 48:13).; intimating, that they were not taken out of that formless heap, but were immediately formed by his power. Besides, the Holy Ghost, treating of the creating of heaven and earth, he only saith, The earth was void, and without form; but no such thing of the heavens.

[THE EARTH.]

4. The fourth thing that G.o.d created, it was (in mine opinion) that chaos, or first matter, with which he in the six days framed this earth, with its appurtenances; for the visible things that are here below, seem to me to be otherwise put into being and order, than time, the angels, and the heavens, they being created in their own simple essence by themselves: But the things that are visibly here below, whatever their essence and nature be, they were formed of that first deformed chaos. "In the beginning G.o.d created the heaven and the earth, and the earth was without form and void" (Gen 1:1,2). He saith not so of the heavens; they, as I said, were at first stretched forth as a curtain; indeed they were afterwards garnished with the beauty which we now behold; but otherwise they had, at their first instant of being, that form which now they have. This seems clear by the ant.i.thesis which the Holy Ghost put between them, G.o.d created the heaven and the earth, but "the earth was without form and void" (Gen 1:2). The earth was without form, &c., without order; things were together on a confused heap; the waters were not divided from the earth, neither did those things appear which are now upon the face of the earth; as man, and beast, fish, fowls, trees, and herbs; all these did afterwards shew themselves, as the word of G.o.d gave them being, by commanding their appearance, in what form, order, place and time he in himself had before determined; but all, I say, took their matter and substance of that first chaos, which he in the first day of the world had commanded to appear, and had given being to: And therefore 'tis said, G.o.d said, Let the earth bring forth gra.s.s, herbs, trees, &c., (v 12) and that the waters brought forth the fish, and fowl, yea, even to the mighty whales (vv 21,22).

Also the earth brought forth cattle, and creeping things (v 24).

And that G.o.d made man of the dust of the ground (3:19). All these things therefore were made of, or caused by his word distinctly to appear, and be after its kind, of that first matter which he had before created by his word. Observe therefore, That the matter of all earthly things was made at the same instant, but their forming, &c., was according to the day in which G.o.d gave them their being, in their own order and kind. And hence it is said, that after that first matter was created, and found without form and void, that the Spirit of G.o.d moved upon the face of the waters; that is to work, and cause those things to appear in their own essence and form, which, as to matter and substance, was before created: Wherefore it follows, And G.o.d said, Let there be light; and G.o.d divided the light from the darkness, &c. Now he set to putting in frame that which before lay in disorder and confusion: And this was a great part of the six days' work; I say, a great part, but not all; for (as I said) before that time, the angels, and the heavens were made; yea, after the beginning of the morning of the first day. I am of the belief, that other things also, that were formed after, were not made of that first chaos, as the sun, the moon, the stars, the light, the souls of men, and possibly the air, &c. The sun, and moon, and stars, are said to be made the fourth day, yet not of the body of heaven itself, much less, in my opinion, of any earthly matter: G.o.d made them, and set them in the firmament of heaven (vv 16,17). So the light that was made before, it seems to be a thing created after the heavens and the earth were created: Created, I say, as a thing that wanted a being before, any otherwise, than in the decree of G.o.d: and G.o.d said, Let there be light; Let it have a being (v 3). And so, though the body of man was made of the substance of earth, yet as to his soul, it is said, G.o.d breathed into his nostrils the breath of life, and man became a living soul (2:7).

Whether there was a secret or mystery in this work, containing the truth of some higher thing.

Though G.o.d in very deed, by his eternal power, created heaven and earth of things that do not appear, we that are Christians believe: yet in this his wonderful work, neither his will or understanding did here terminate, or make a stop; but being infinite in wisdom, he made them, that both as to matter and manner, they might present unto us, as in a mystery, some higher and more excellent thing; in this wisdom he made them all. And hence it is that other things are also called a creation: As, 1. The essential conversion of a sinner (2 Cor 5:17). 2. The recovery of the church from a degenerate state (Rev 21:5).

And therefore, as Moses begins with the creation of the world, so John begins with the gospel of salvation (Gen 1:1; John 1:1). There is also besides many excellent things in the manner and order of the creation of the world, held forth to those that have understanding: Some of which I may touch upon by way of observation. But to begin with the first:

The first appearance of this earthy part of the world, is recorded to be but a formless and void heap or chaos; and such is man before a new creation: formless, I mean, as to the order of the Testament of Christ, and void of the holy order thereof: And hence Jeremiah, when he would set forth the condition of a wicked people, he doth it under this metaphor: "I beheld [saith he] the earth, and, lo, it was without form and void" (Jer 4:23). Indeed, the world would make this a type of Christ; to wit, a man of no form or comeliness (Isa 53:2). But 'tis only true of themselves; they are without a New Testament impression upon them; they are void of the sovereign grace of G.o.d. So then the power of G.o.d gave the world a being, but by his word he set it in form and beauty; even as by his power he gives a being to man, but by his word he giveth him New Testament framing and glory (Eph 2:10-13). This is still followed by that which follows:

And darkness was upon the face of the deep (v 2).

The Deep here, might be a type of the heart of man before conversion; and so Solomon seems to intimate. Now as the darkness of this world did cover the face of this first chaos; so spiritual darkness the heart of the sons of men: and hence they are said to be darkened, to be in darkness, yea, to be very darkness itself.

"And the Spirit of G.o.d moved upon the face of the waters."

A blessed emblem of the word of G.o.d in the matter of regeneration; for as the first chaos remained without form, and void, until the Spirit of G.o.d moved to work upon it, and by working, to put this world into frame and order; so man, as he comes into the world, abides a confused lump, an unclean thing; a creature without New Testament order, until by the Spirit of the Lord he is transformed into the image of Jesus Christ (Gal 1:15).

"And the Spirit of G.o.d moved upon the face."

Solomon compares the heart to a man's face; because as in the face may be discerned whether there is anger or otherwise; so by the inclinations of the heart are discovered the truth of the condition of the man, as to his state either for heaven or h.e.l.l. And besides, as the Spirit of G.o.d moved upon the face of the waters; so in the work of our conversion, the Spirit of G.o.d beginneth with the heart of the sons of men; because the heart is the main fort (Acts 2:37). Now if the main fort be not taken, the adversary is still capable of making continual resistance. Therefore G.o.d first conquers the heart; therefore the Spirit of G.o.d moveth upon the face of our heart, when he cometh to convert us from Satan to G.o.d.

"And G.o.d said, Let there be light."

This is the first thing with which G.o.d began the order of the creation; to wit, light, "Let there be light": From which many profitable notes may be gathered, as to the order of G.o.d in the salvation of the soul. As,

1. When the Holy Ghost worketh upon us, and in us, in order to a new creation; he first toucheth our understanding, that great peace of the heart, with his spiritual illumination (Matt 4:16).

His first word, in order to our conversion, is, Let there be light: light, to see their state by nature; light, to see the fruits and effects of sin; light, to see the truth and worth of the merits of Jesus Christ; light, to see the truth and faithfulness of G.o.d, in keeping promise and covenant with them that embrace salvation upon the blessed terms of the gospel of peace (Heb 10:32). Now that this word, Let there be light, was a semblance of the first work of the Holy Ghost upon the heart, compare it with that of Paul to the Corinthians; "For G.o.d, who commanded the light to s.h.i.+ne out of darkness," that is, at the beginning of the world, "hath s.h.i.+ned in our hearts to give the light of the knowledge of the glory of G.o.d in the face of Jesus Christ" (2 Cor 4:6).

2. "And G.o.d said, Let there be light." As here, the light of this world; so in conversion, the light of the New Testament of Christ, it comes by the word of G.o.d. No word, no light: therefore the apostle saith, He "hath brought life and immortality to light through the gospel" (2 Tim 1:10). And therefore Paul saith again, That salvation is manifest through preaching, through the expounding or opening of the word of faith.

3. "And G.o.d said, Let there be light; and there was light": He spake the word, and it was done; all that darkness that before did cover the face of the deep, could not now hinder the being of light. So neither can all the blindness and ignorance that is in the heart of man, hinder the light of the knowledge of the glory of G.o.d in the face of Jesus Christ (Rev 3:7). When it pleaseth G.o.d to reveal, it is revealed; when he openeth, none can shut: He said, Let there be light, and there was light.

And G.o.d saw that the light was good. Truly the light is good (saith Solomon) and a pleasant thing it is for the eye to behold the sun.

It was good, because it was G.o.d's creature; and so in the work of grace that is wrought in our hearts, that light of the new covenant, it is good, because it is G.o.d's work, the work of his good pleasure (2 Thess 1:11); that good work which he hath not only begun, but promised to fulfil until the day of Jesus Christ (Phil 1:6).

G.o.d saw that the light was good. The darkness that before did cover the face of the waters, was not a creature of G.o.d, but a privation, or that which was caused by reason that light was not as yet in the world: so sin, that darkness that might be felt, is not the workmans.h.i.+p of G.o.d in the soul, but that which is the work of the devil; and that taketh occasion to be, by reason that the true light, as yet, doth not s.h.i.+ne in the soul.

"And G.o.d divided the light from the darkness." As Paul saith, What communion hath light with darkness? they cannot agree to dwell together (2 Cor 6:14). We see the night still flies before the day, and dareth not come upon us again, but as the light diminisheth and conveyeth itself away. So it is in the new creation; before the light of the glorious gospel of Christ appears, there is night, all night, in the soul (Eph 5:8): but when that indeed doth s.h.i.+ne in the soul, then for night there is day in the soul: "Ye were darkness [saith Paul] but now are ye light in the Lord" (v 9): And, "The darkness is past [saith John] and the true light now s.h.i.+neth"

(1 John 2:8).

"And G.o.d divided the light from the darkness."

G.o.d took part with the light, and preserved it from the darkness.

By these words, it seems that darkness and light began the quarrel, before that b.l.o.o.d.y bout of Cain and Abel (Gal 5:17). The light and the darkness struggled together, and nothing could divide or part them but G.o.d. Darkness is at implacable enmity with light in the creation of the world; and so it is in that rare work of regeneration, the flesh l.u.s.teth against the spirit, and the spirit against the flesh; as Peter saith, Fleshly l.u.s.ts, they war against the soul.

This every Christian feels, and also that which I mentioned before, namely, That before he be capable of opposing antichrist, with Abel, in the world, he findeth a struggling in his own soul between the light and the darkness that is there.

"And G.o.d called the light Day, and the darkness he called Night."

G.o.d doth not only distinguish by separating, but also by certain characters; that things which are distinguished and separate, may to us be the better known; he did so here in the work of creating the world, and he doth so also in the great concern of man's eternal happiness. The place of felicity is called heaven: The place of torment is called h.e.l.l: that which leads to h.e.l.l is called sin, transgression, iniquity, and wickedness; that which leads to heaven, righteousness, holiness, goodness and uprightness: even as in these types G.o.d called the light day, of which the G.o.dly are the children (1 Thess 5:5); but the darkness he called night, of which all unG.o.dly men are the inhabiters and children also. Thus after the Spirit of G.o.d had moved upon the face of the waters; after G.o.d had commanded the light to s.h.i.+ne, and had divided between the light and the darkness, and had characterized them by their proper names, he concludes the first day's work, "And the evening and the morning were the first day." In which conclusion there is wrapped up a blessed gospel-mystery; for G.o.d, by concluding the first day here, doth shew us how we ought to determine that one is made indeed a Christian: Even then when the Spirit of G.o.d hath moved upon the face of the heart, when he hath commanded that light should be there, when he divideth between, or setteth the light at variance with the darkness; and when the soul doth receive the characters of both, to observe them, and carry it to each according to the mouth of G.o.d.