The Sum of Christian Religion 2, Part 2 · Subpart 9
OF CREATION.
NEXT vntounto the Doctrine concerning God, the Doctrine of the woorkes of GOD is moſt fitly placed: as we ſee to be done alſo in the Creede. The woorks of God are of two ſortes. Generall and Speciall. The general are diuided into the works 1. Of creation, (the works whereof are read in Geneſis to hauehave bin accompliſhed in 6. daies, & are by daily increaſe furthered and multiplied in the world) 2. Of preſeruation, (whereby God ſtill ſuſteineth the heauens and earth, and the things, that in them are, that they fal not to ruine and decay) 3. Of adminiſtration, whereby through his immenſe and great wiſdome he adminiſtreth and gouerneth all things. Theſe two latter are comprehended vnderunder the name of his prouidence. And therefore next vntounto creation is annexed the place concerning Gods prouidence. The Special woorkes of GOD, are thoſe which are wrought in the Church and company of his elect and choſen, to iuſtifie, ſanctifie, and glorifie them, and are either works of Reparation or reſtoring (whereby hee repaireth al things which for the ſinne of man are ſubiect to corruption) or of perfection and accompliſhment, whereby hee bringeth all things to their certaine appointed end.
The principall queſtions of creation are theſe,
1 Whether the world were created of God.
2 How it was created.
3 For what cauſe it was created.
1 WHETHER THE WORLD WERE CREATED OF GOD.
THE name of the world is diuerſlie vſed in the Scripture. 1. It ſignifieth the vniuerſal frame of all thinges, namelie, Heauen and Earth, and al thinges which are them, viſible and inuiſible, beſides God himſelfe. 2. Woorldlie concupiſcences. 3. All mankind. 4. The wicked or thoſe that are not regenerate in the world. 5. The elect. Here we conſider it in the firſt ſenſe.
To create ſignifieth, 1 to ordaine or conſtitute; as the latines vſed it, creare Conſulem, to create a Conſul. 2 To make ſomething of nothing, without any motion, with a becke or woorde only. So is it taken in this place. 3 The continuating of creation: or creation continued: Which is the prouidence of God.
That the worlde hath not beene from euerlaſting, but had, when it ſeemed beſt to the creatour, according to his eternal counſel and wil, a beginning once, and was created of that only true God, who hath manifeſted himſelfe in the Church, that he is the eternal Father, and Sonne, and Holy Ghoſt, we know: Firſt by teſtimonies of holy ſcripture, as by the whole hiſtorie of the creation ſet downe by Moſes. Likewiſe out of other teſtimonies of Scripture verie many. Pſalm, 33 6.9. By the woorde of the Lorde were the heauens made, and all the hoſt of them by the breath of his mouth. Pſ. 104.113.124.136.146. & Iſay. 44. Act. 4. & 17.He ſpake and it was doone, he commaunded and it ſtood, or was created. There are other places alſo in the Pſalmes, where more largely and amply the wonderfull woorkes of God, and the principall partes of the woorlde created by God are propoſed to be conſidered of vsus, that through the conſideration thereof wee may learne to put our truſt and confidence in God. For to this purpoſe did the Lord himſelfe propoſe vntounto Iob his marueilous and incomprehenſible woorkes conſpicuous in heauen,Iob. 38. & 39. and earth; & other thinges alſo created by him, to declare his iuſtice, power, and prouidence.
The creation of the worlde proued by reaſon: not onelyonly by teſtimonies of the ſacred wordFurdermore, beſides teſtimonies of Scripture almoſt innumerable, it is confirmed alſo by firme and true reaſons, that the world was created of God. Firſt, The autoritie of God himſelfe auouching the ſame in his word. Secondly, The originals and beginnings of nations and peoples ſhew it, which could not be faigned of Moſes, whenas ſome remē brance and memoriall of them was then extant amongſt manie: which yet in proceſſe of time periſhed. Thirdly, The noueltie and lateneſſe of all other hiſtories compared with the antiquity & ancientneſſe of the ſacred ſtorie. Fourthly, The age of men decreaſing; which ſheweth that there was greater ſtrength in nature at the firſt, and that not without ſome firſt cauſe it hath decreaſed hitherto. Fiftly, The certaine courſe & race af times, euē from the beginning of the world, vntounto the exhibiting of the Meſſias. VntoUnto Teſtimonies of ſcripture come alſo argumentes drawen out of nature it ſelfe. Firſt, The order of things inſtituted in nature, which muſt needes hauehave beene produced and framed by ſome intelligent minde, farre ſuperiour to all thinges. Secondly, The excellencie of the mind of men, and Angels. Theſe intelligent mindes hauehave a beginning: therefore they hauehave it from ſome intelligent cauſe. Thirdly, The principles or generall rules, and naturall notions ingenerated in our minds. Fourthly, The tremblings of conſcience in the wicked. Fifthly, The conſtitution and founding of common weales. Sixtly, The endes of all thinges profitablie and wiſelie ordeined. Therefore by ſome cauſe vnderſtanding & ordaining them. Seuenthly, The verie order of cauſes and effectes, which cannot bee carried backward or forward infinitly: for then neuer ſhould the end be come vntounto, or the effect produced. Laſtly thoſe other arguments and reaſons alſo, which proue that there is a God, prooue in like manner that the worlde was created of God.
And although out of Philoſophie, or thoſe generall principles, which are naturallie knowen, it cannot bee knowen or ſhewed, Whether the woorlde was created from euerlaſting, or in time: and alſo, Whether it was to hauehave beene created, or no: Likewiſe Whether it ſhal endure for euer or no: and whether it ſhall remaine the ſame, or is to bee chaunged: (for theſe thinges depend onelyonly vponupon the will of God, which is onelyonly declared to the Church in his worde:) yet notwithſtanding it may bee knowen by the light of nature; ſithence the woorlde was, that it was by God alone produced out of nothing. For euen the ſounder philoſophers are enforced to acknowledge, that GOD is the cauſe efficient, or maker of all other thinges which are: Therefore hee was the maker both of the firſt matter of all thinges, and of thoſe celeſtiall and heauenlie ſpirites, and of the ſoule of man. But theſe thinges are not produced by GOD out of any matter; Therefore out of nothing. Wherefore, whatſoeuer argumentes are brought of Philoſophers againſt the creation of the woorlde, it is eaſie to perceiue that thoſe were not framed out of true philoſophie, but by the imaginations of men; if the order of the generation and mutation of things inſtituted in nature, which was created of God, bee diſcerned from creation.
God not idle before the world, but contemplating from euerlaſting his owne wiſedom.1 Obiection. God, ſay the Philoſophers, could not bee from euerlaſting idle. But the world not beeing created, he ſhould hauehave beene idle. Therefore the worlde is eternall. Aunſwere. Firſt, the Maior is falſe; If it be all one with them, to bee idle, and not to adminiſter and rule the worlde. For GOD created the worlde moſt freely, which beeing not created, hee ſhould neuertheleſſe hauehave beene no leſſe perfect, than he is, now whē it is created: as who for euer is moſt perfect of himſelfe and in himſelfe. Secondly, the Minor is alſo falſe, If they meane by idle, him who doth nothing at all. For God before the creation of the woorlde did contemplate and beholde from euerlaſting his own wiſedome; hee begot the Son; from him flowed the holy Ghoſt: he choſe vsus to euerlaſting life; hee decreed to produce & create the worlde in time. Thirdly, It is impietie to ruſh and breake in into the ſecrets of god, who hath prouided and prepared hel for curious ſeekers or ſearchers, what God did before the creation of things.
Motion goeth before anie moueable thing which is generated: but not before that which is created.2 Ob. They collect arguments alſo, whereby to prooue, that this motion or mutation of things which nowe is, hath beene from euerlaſting. Whatſoeuer can any way be mooued or changed, ſay they, that either hauing bin ſuch from euerlaſting, hath admitted no change or motion, which were abſurd, & is alſo denied of vsus: or hath beene made ſuch by ſome generation & motion. But there is no motion or change, except there bee ſome thing before, which can be mooued and changed. Wherefore no motion of anie thing can be brought, which ſome other motion hath not gone before; and ſo there ſhall bee no beginning of changes & mutations. But there is an vntrueth, & an vnſufficient enumeration in the Maior, for that they imagining that thinges coulde neuer be produced out of other but by generation, take away from god the power of creating what he wil, euen out of no matter preexiſtent or being before. Wherefore our aunſwere is, that Motion goeth before a mooueable thing which is generated, but not which is created.
There went not any motion before the firſt beginning of motions in nature, but onelyonly the creating will of God.3 Obiect. All motion, before which was quietneſſe or a ceaſing of mutation, hath another motion going before it, whereby is remooued the cauſe of that quietneſſe, or let of mutation. But they ſay that according to our aſſertion there is put a quietnes before the firſt motion that euer was in the nature of things. Therefore there muſt bee ſome motion or mutation, whereby the cauſe of that quietnes was taken away: & ſo there ſhall bee no mutation which may be ſaid to be the firſt. Aunſ. The maior is true of the mutation & entercourſe of things now begunne after the creation, but not of the firſt orignal of theſe mutations, & changes, which we now ſee in the world. For the let & ſtay of them was then the will of God only; which is not taken away, but being the ſame, & ſtanding immoueable from euerlaſting to euerlaſting, beginneth & effecteth the beginnings & ends, & mutations, or motions of things, and alſo quietneſſe or ceſſation, & a continuance in the ſame ſtate, moſt freely, & without any mutation or change of himſelf. Seing then this his diuine wil alone beginneth the motion & mutation of things without ſecond cauſes, as hee did in the creation of the worlde; it was not onelyonly not neceſſary, but not ſo much as poſſible, by reaſon of the eternitie and immutability of the diuine wil, that there ſhould be any other mutatiō before that original & beginning of the motions & mutations of nature. For god wil from euerlaſting to euerlaſting, that al ſhould then begin, hauehave their moueing, mutation, & beeing, when this beginning was made. There is therefore an ambiguity in the word, quietnes. For we grant the Maior, as concerning that quietneſſe, which ſignifieth a priuation in the ſubiect; that is taken away by motion: But the maior is falſe if it meane ſuch a quietneſſe as is an abſolute denial of the being of motion. This is takē away, not by motion, but by the wil of god, which alone, without ſecond cauſes & any motion, beginneth motion.
4 Ob. If time be eternal, then motion alſo is eternal: for time is the meaſure of motion, Time, as it is taken for the meaſure of motion, is not eternal.wherby we iudge how long or ſhort al motiō is. But time is eternal; becauſe eueryevery instant or point of time is the end of that time which went before, & the beginning of that which followeth. Therefore alſo motion is from euerlaſting. Aunſ. The appellation of time heere is ambiguous or doubtfull, and therefore cauſeth a double aunſwere. For if time bee taken onelie for the meaſure of ſome motion, the Maior is true, but if it be takē for the during of any thing, the Maior is falſe: as it is manifeſt in the during of quietneſſe, which during alſo is time. So alſo eternity is time without any mutation of the thing which is eternall. So the Minor alſo is true as concerning duration; but as concerning the meaſuring of motion, it is falſe. Neither is it furthered by the argument which is adioined concerning an inſtant. For the firſt inſtant or moment wherein any motion beginneth, may bee alſo without any precedent motion (for otherwiſe wee ſhoulde bee faine to ſay that all, euen the ſhorteſt motions of all thinges, were from euerlaſting.) And that inſtant is onelyonly the beginning, or firſt point, or indiuiſible moment, wherein time, by the will of God, beganne to flowe or multiply; but it is not the end of any time forepaſt. So the firſt point in a line hath only line after it, not alſo before it: that is, it is the beginning of the line, not alſo the end.
Heauen is not corrupted naturally, but by the power of God.5 Obiection. Whatſoeuer hath a beginning hath alſo an ending. The celeſtiall bodies hauehave no ending. Therefore they had no beginning. Aunſwere. The Maior is to bee diſtinguiſhed. Whatſoeuer hath a beginning naturally, by motion or alteration of a preexiſtent ſubiect, hath an ending alſo and is corrupted, to witte, naturally, by motion. The celeſtial bodies are not corrupted, that is, naturally; for they hauehave not a matter which is capeable of another forme. Therefore they had no beginning, that is by naturall motion. For, by order of nature, corruption followeth the generation of one thing out of another. Nowe although heauen is not corrupted naturally; yet is it corruptible by the abſolute power of GOD woorking without anie motion. For the omnipotencie of the Creatour is able moſt freely either to preſerue in the ſame ſtate, or to chaunge, or to bring to nothing as well thoſe things which he formeth out of other things, as which hee produceth out of nothing.
6 Obiection. God is eternal. Heauen is the pallace and ſeat of god. Therefore heauen is eternal. Anſwere. It doth not follow. For firſt there are foure termes in this Syllogiſme. For God is one thing, and the pallace and ſeat of god another thing, which is not god. In like maner the body is the ſeat of the ſoule. But it followeth not hereof, that the body is a ſpirituall, intelligent, immortall eſſence, becauſe the ſoule is. Secondly, heauen is the ſeat of God, not properly, nor neceſſarily: becauſe God, as being an infinite eſſence, is in al thinges, and without althings.Lib. 1. de Coelo cap. 9. And Ariſtotle himſelfe witneſſeth that hee is without heauen. Therefore hee can bee, though heauen bee not; neither needeth he this Tabernacle. But hee is ſaide to dwell in heauen, though hee fill all thinges with his eſſence and power. 1. Becauſe hee is aboue all thinges, and the Lorde and ruler of all. 2. Becauſe hee exhibiteth there his glorie, maieſtie, and grace more clearly and fullie to be beheld and enioied of the bleſſed Angels and men, than heere on earth.
Againſt the firſt aunſwere the Vbiquetaries replie in Ariſtotles behalfe, on this manner:Heauē is the place of the bleſſednes of the elect; but not god himſelf, or bleſſedneſſe. The bleſſedneſſe of GOD is not without GOD, but is GOD himſelfe. Heauen is the bleſſedneſſe of GOD, not anie place: Therefore heauen is GOD himſelfe. Anſwere. 1. Not onlie Ariſtotle, but the ſacred ſcripture alſo doth eueriewhere diſtinguiſh heauen from god, as, the thing made, from the maker thereof: and alſo, oppoſeth heauen to earth, ſo that it affirmeth earth to bee below, and heauen aboue vsus, where GOD communicateth himſelfe and his bleſſedneſſe vntounto the elect more clearelie and fullie, than on earth: Heauen, ſaith GOD himſelfe, is my ſeat: and earth my footeſtoole. Wherefore although heauen were ſomewhere taken for heauenly bleſſedneſſe, yet might it not bee heereof inferred, that heauen properlie is not a place, wherein the elect enioie and ſhall for euer enioie that bleſſedneſſe: For alſo hell ſometimes ſignifieth helliſh pains, yet ſo, that it excludeth not the place, where the wicked, beeing truely ſeuered from the Godlie, ſhall ſuffer thoſe paines and tormentes. 2. The Minor is falſe, if heauen bee taken for that bleſſedneſſe, which is GOD himſelfe, beeing ſufficient vntounto himſelfe in all thinges. For heauen is a thing created and finite: that bleſſedneſſe is increate, and immenſe. And if it bee vnderſtoode of a created bleſſedneſſe, which is in vsus communicated from GOD, there are foure termes in the Syllogiſme. For the Maior propoſition ſpeaketh of an increated bleſſedneſſe, which is the verie eſſence of GOD, neither is communicated at anie time to anie creature.
The external reſpects and relations of God, are not the mutation or perfection of God, but of the creature.7 Obiection. Hee that is Lorde in poſſeſſion, is happier than hee which is Lord onlie in poſsibilitie. But GOD before the creation was onelie in poſſibilitie Lorde. Therefore hee is made happier by the creation. But this is abſurd. Therefore the woorlde was from euerlaſting. Aunſwere. He is happier, that is Lord in poſſeſſion; true, if by the actual dominion and gouernement there ariſe anie more good vntounto him than hee had before. But vntounto GOD by reaſon of his exceeding great perfection, ſimpleneſſe, and immutabilitie, there coulde or can nothing at all come by his creation and dominion ouer his creatures. For the reſpectes and appellations of Creatour, Lorde, Sauiour, Redeemer, Father of mankinde, and the like, which GOD in time aſſumeth vntounto him, doe not appertaine to Gods eſſence, but ſignifie the beginninges and mutations of creatures; that is, GOD is termed creatour, not of anie newe action or forme, that is in him, but of the creatures, which once beganne to be from him, when they were not at all before. Wherefore theſe reſpectes, creation, dominion, and the reſt, are in the creatures reall relations, but in GOD reſpectes onelie of our conſideration. And therefore the creatour and the creature are relatiues, not mutuall, as the Schoolemen wel ſpeake and iudge: becauſe not both of them, but one onelie dependeth of the other, and is referred thereto reallie and formallie, that is, the creature. For in the creatour is nothing at all depending of the creature. For if the creatour and the creature were relatiues mutuall, then theſe abſurdities neceſſarily follow; 1. That god is not moſt perfect in himſelf. 2. That frō euerlaſting both the creator was as he is creator, and the creature. 3. Or ſome reall thing to hauehave come in time to the diuine eſſence: 4. and therefore the diuine eſſence to be mutable and compound. Wherefore relations in god do not make mutation, but are attributed to god in reſpect of the creatures.
2 How God made the world.
The world created. 1 By the Sonne and the holie Ghoſt.1 THe woorlde was created of God the father by the ſonne, and the holie ghost. Of the ſonne it is ſaide, Ioh. 1.3. All thinges were made by this woorde of the holy Ghoſt. Gen. 1.2. And the ſpirite of GOD mooued vponupon the waters. And Iob. 33.4. The ſpirite of GOD hath made mee. 2. God created the world moſt freely, without anie conſtraint, not by anie abſolute neceſſitie, but by neceſſitie of conſequence, 2 It was created moſt freelie, without conſtraint.that is by the decree of his wil, which decree though it were eternall and vnchangeable, yet was it moſt free. For neither was God tied to the creating and ſuſteining of things, neither if hee had not at all created the world, or did annihilate it being created & bring it to nothing, were hee therefore leſſe good, or leſſe happie. 3. God made the world with his beck onelie or wil, without labor, weariſomnes, 3 Without motion.motiō or any change of himſelfe, that is, not by any new action of his, but by his forcible will onelyonly, which from euerlaſting woulde that things ſhoulde on a ſodaine exiſt and be, at ſuch a time as hee had freely appointed and decreed. Iſai. 40.28. The Lord hath created the ends of the earth; he neither fainteth nor is wearie. Now to worke any thing with his becke and word onelyonly, is the higheſt and chiefeſt manner of working.Fiue ſorts of Agents. For there are fiue kindes of operations, and agents. 1. A naturall agent. 2. That which woorketh with an appetite. 3. Men and Diuels. 4. Angels. 5. God; which three latter ſortes are voluntarie agents.1 Naturall.
The firſt therefore is of thoſe things which worke according to the qualitie, and force of their owne nature, not beeing guided by anie proper vnderſtanding or will of their owne: Such is the operation of fier, water, medicinable hearbs, precious ſtones. The actions and operations of theſe are ſubiect to the rule of thoſe which are voluntary agents, and are by them moued and directed to certain vſes,2 Agents with an appetite; as are brute beaſts. and to the performing of certain works. The ſecond, is of thoſe which folow alſo the lore of nature in woorking, but not without ſome proper appetite or deſire of their own, though the rule of reaſon be wanting: But neuertheleſſe their action and working is ſo ordered, that ſometimes it is forced from them againſt their will. Of this ſort are the operatiōs & actions of brute beaſts. But theſe alſo are ſubiect to the rule & direction of god, Angels, & men; yet ſo, that no violence is offered vntounto them, but what they doe moued by theſe ſuperiour agents, that they do of their own accord, according to their owne nature & force giuen thē of god. The third is, of men & Diuels, 3 Men and Diuels, working with reaſon, but corruptly.who alſo work according to the qualitie of their nature, namely by reaſon, & by deliberatiō, & freely, but corruptlie. The fourth is of good ſpirits, which we cal Angels, who likewiſe as mē work by reaſō & wil, but not corruptly: yet notwithſtāding, both of thē, both men & Angels, though they woorke according to their nature freely,4 The bleſſed Angels, working with reaſon alſo, but not corruptly, & yet directed by a higher power. 5 God working moſt perfectly, and directed by none but by himſelfe. are not exempted from the decree and direction of God. The fifth is, the higheſt and ſupreme kinde of working, which according to the nature of the firſt agent floweth from an vnderſtanding and will, and that moſt pure, moſt perfect, and moſt right, neither is it ſubiect to the pleaſure and diſpoſition of anie higher cauſe. Therefore this agent, which is God himſelfe, is moſt wiſe, moſt good, moſt free, and immenſe, which hath no neede of any deliberation to goe before, and doth without motion, at his becke and commaundement onelyonly, woorke and guide al things, which he will, and as he will. Wherefore all thinges depend of his will, but he of none. Pſal. 33.6.9. He ſpake, and it was done: he commaunded, and it was created. Rom. 4.17. Who quickeneth the dead, and calleth thoſe thinges which be not as though they were.
4 God created all thinges of nothing, not of a preexiſtent or forebeing matter: 4 The world was created of nothing.not of the Eſſence of god, nor of anie matter coeternall with god. For if God created all things, nothing then is excepted beſides the creator himſelfe, no not the matter, whereof all the reſt were framed. 1 Obiection. That which is produced with ſome preexiſtent thing is not created: All things created of nothing, either immediately or mediatly.Man was produced out of a preexiſtent thing, the earth, and the rib. Therefore hee was not created. But this is falſe; for the ſcripture ſaith that god created man. Therefore creation is not a production of a thing out of nothing. Aunſwere. The Maior is not ſimplie true. Becauſe thoſe thinges alſo are ſaid to be created, whoſe matter, whereof they came, is of nothing. Man therefore was made of nothing, not immediately, but mediately by reaſon of his matter, not the laſt, but the firſt matter: for this at the beginning, had a beginning from nothing, & out of it afterward diuers kinds of things were formed. To this reaſon alſo, that may bee added, namely, that that production alſo is called creation, whereby a thing, which was not before, is made ſodainly, without any motion by the commaundement of God onelyonly out of a matter indeede, but yet ſuch, as hath no definite power in it ſelfe of producing any thing.
Such a production, being no naturall generation, and being after a ſort not out of any matter, is rightly called in the ſcripture creation. Wherefore it followeth not: Some creation is not of nothing immediately, neither of that which is ſimply no matter: therefore no creation is of nothing. For creation properly ſo called is a production of a thing out of nothing.
2 Obiection. Of nothing is made nothing. Aunſwere. This principle and rule is true as concerning that order which was appointed by God in nature now created. Further by ſuch an agent, as is created it ſelfe, nothing is made of nothing: but that which is impoſſible to a creature is poſſible to God the creator. And it appertaineth to our comfort, that God hath created all things of nothing. For if he hath created all thinges of nothing, he is able alſo to preſerue vsus, and to hinder the attempts of the wicked, yea to bring them to nothing.
5 God created the world at a certaine and definite time, 5 The world created at a certaine time.and euen in the beginning of times, not from euerlaſting. For firſt, all thinges were created of nothing, and therefore hauehave a beginning. Secondly, it is to bee knowen out of the ſacred ſtorie, how long the world hath laſted. For according to the veritie of the ſcripture, by Luthers account, they are from the creation of the world to the Natiuitie of Chriſt, yeares, 3960. and ſo to our time, namely to the yeare of Chriſt, 1579. there ſhall be yeares 5539. According to Melancthons ſupputation, the yeares from the beginning of the world are 5541. For from the beginning of the world vntounto Chriſt he numbreth 3962. yeares. According to their ſupputation of Geneua, from the creation of the world vntounto Chriſt, are 3942. yeares and ſixe moneths. There ſhall bee then to the yeare of Chriſt, 1579. from the Creation of the world, 5521. years, and ſixe moneths. According to the ſupputation of Beroaldus, from the creation of the worlde vntounto Chriſt, are 3928. yeares, and ſo then ſhall bee to the yeare of Chriſt 1579. from the creation of the world, 5507. yeares. Theſe ſupputations accorde verie well one with another, as concerning the graunde number, though in the leſſer number ſome yeares are either wanting or abounding. By theſe foure ſupputations then, of the moſt learned of our time, compared together, this at the leaſt ſhal be apparent, that God created not the world before theſe 5541. yeares paſt, and therefore it was not from euerlaſting.
6 The world created in a certain time.6 God created not the world in one moment, but in the ſpace of ſixe daies. In the ſeuenth day god ended all his works. Obiect. He that liueth for euer (ſaith the ſonne of Sirach, Eccle. 18.1.) made all thinges together. Therefore hee made all in one moment. Anſ. He ſpeaketh not of a momēt of time, but of the whole number of things: as if he ſhould ſay, whatſoeuer are, they are all from god by creation. But the cauſes why god created not al in one moment, are theſe. 1. Becauſe he would hauehave the creation of the matter it ſelfe diſtinct and manifeſt from the forming, and faſhioning of the bodies of the woorlde, which conſiſt of it. 2. Becauſe hee woulde ſhewe his power and libertie in producing and bringing forth whatſoeuer effects he could, & that without naturall cauſes, while hee yeeldeth light to the woorld, maketh the earth fruiteful, bringeth plants out of it, euen before the Sun & Moon were made. 3. He would this way ſhew his goodnes and prouidence, whereby hee cheriſheth his creatures, and prouideth for them not yet borne, bringing beaſts into the earth full of plants and food, and men into the world moſt ſtored and fraught with al thinges apperteining to the neceſſitie and delight of life. 4. He would by that order and courſe of creation hold vsus not in an idle, but diligent conſideration of his works: which alſo by the conſecration of a ſabbaoth he hath conſecrated to all mankinde.
7 All things of the world created good.7 God created all thinges moſt wiſely, verie good; that is, euerie thing in their kind and degree perfect. Gen 1.31. All thinges were verie good. Wherefore god was not the cauſe of ſin or deformity; but ſin came into the world by man. Obiect. Death is euil. Likewiſe it is ſaid, There is no euil which the Lord hath not done. Amos. 3.6. Anſ. 1. God at the firſt creation made all thinges good; the euil both of crime or eſſence, & of pain or puniſhment, enſued vponupon mans diſobedience. 2. Death & calamities are euil, in reſpect of the creature which ſuffereth them, and in the iudgement of fleſh: but they are good, in reſpect of god, who iuſtly inflicteth them for ſin, & doth purge out that ſin in the godly by chaſtiſements. Wherefore after the fall of man, god was the author of pains & puniſhments: becauſe they are in a reſpect & conſideration good: but ſin he doth not cauſe, but onelyonly permit.
3 For what cauſe god created the world.
THe endes of the creation of al thinges are ſome general,The ends of the creation of the world. 1 The glorie of God. ſome ſpeciall and ſubordinate. 1. The firſt and chiefe end is the glorie of god. For he would hauehave his goodnes, wiſedome, omnipotencie, iuſtice (which his properties he ſheweth in the creation of al things) be knowen & magnified of vsus. Prou. 16.4. The Lord made al thinges for himſelfe. Pſal. 103.22. Praiſe the Lord al ye his works. Rom. 11.36. Of him, & through him, and for him are al things. 2. The manifeſting, knowledge,2 The knowledge of God. & contemplation of his diuine wiſedome & goodnes ſhining in the very creation of things. For that he might bee celebrated & magnified for his works, he was to create thoſe thinges which ſhould know him, & ſhould praiſe & magnifie him, being knowen and manifeſted vntounto them in his woorkes. And to this purpoſe created he natures both endewed with reaſon & without reaſon, that there might bee both thoſe which ſhoulde praiſe him, & the matter of his praiſe. Pſalm. 19.1. The heauens declare the glorie of god, & the firmament ſheweth the worke of his hands. 3. The adminiſtration & gouerning of the world.3 His prouidence. For therefore he created the world, that hee might by his prouidence euer gouerne, rule, preſerue it, & ſo might perpetually ſhew forth his maruelous works, which he hath done from the beginning of the world, & now doth, & wil do: but chiefly that he might adminiſter the Church & congregation of elect Angels & men. Iſai. 40.26. Lift vp your eies on high, & behold who hath created theſe things. This third end is ſubordinat & ſerueth for the ſecōd end. 4. 4 That he might gather a church. 5 That all things might ſerue for man.To gather a church of Angels & men, who ſhuld agniſe & magnifie this creator. 5. That al other things might ſerue for the ſafetie both of the ſoul, & bodie of man: as alſo for the life, neceſſity, & delight of men: but eſpecially that they might profit the elect, eache thing in their due place, & might be to them as miniſters & inſtruments, whereby god bleſſing & increaſing them, might be lauded & praiſed of them. Gen. 1.28. Subdue the earth, & rule ouer the fiſh of the ſea, & ouer the foul of the heauen, & ouer euerie beaſt that moueth vponupon the earth. Pſal. 8.6. Thou haſt made him to hauehave dominion in the works of thine hands: thou haſt put al things vnderunder his feete. Only man he created for himſelf: the reſt for man, that by man they might ſerue god. Wherefore when we place creatures in the roome of god, we caſt our ſelues out of that degree, in which we were placed by god.
Why god would hauehave this doctrine of the creation to be deliuered and held in the Church.This doctrine of the creation of the world god would for theſe cauſes eſpeciallie hauehave remaine extant in the Church. 1. That the glorie of the creation might bee giuen wholy to god, and his wiſedome, power, and goodnes therein acknowledged. 2. That neither the Sonne, nor the holie ghoſt ſhould be excluded, but each ſhould hauehave their owne parts yeelded them therein, according as it is ſaid, that all might honor the ſonne, as they honor the father. 3. That as the world was created by the ſonne and the holie ghoſt, ſo alſo we might knowe that by them mankinde is reſtored. Coloſſians. 1. For by him were all thinges made: And hee is the heade of the bodie of the Church; for it pleaſed the father that in him ſhould al fulnes dwell. 4. That ſeeing god created all thinges of nothing, we may thinke that he is able to reſtore them being corrupted and ruinated, into their firſt ſtate againe. 2. Cor. 4.6. For god that commanded the light to ſhine out of darkenes, is he which hath ſhined in our harts, to giuegive the light of the knowledge of the glorie of god in the face of Ieſus Chriſt. 5. That we may not referre the original of corruption to god, but knowe, that it was purchaſed by the fault of Diuels and men. Iohn. 8. The Diuel is a lyer and a murtherer from the beginning; & whē he ſpeaketh a lie, he ſpeaketh of his own. Rom. 5.12. By one man ſin entred into the world, & death by ſin. 6. That knowing god, as in the creating, ſo alſo in the maintaining and gouerning of all things, not to be tied to ſecond cauſes and to the order by him ſetled in nature, but that hee may either keepe or alter it, wee ſhoulde with confidence and full perſuaſion looke for and craue thoſe things which he hath promiſed, yea thoſe things, which in reſpect of ſecond cauſes ſeeme vnpoſſible. Rom. 4. He calleth thoſe thinges which are not, as if they were. 7. That wee ſhould celebrate for euer the knowē goodnes of god, wherby he hath created all thinges, not for his owne profit or happines (for he wanteth nothing) but for ours: and ſeeing all other things were created for mans vſe, we aboue other creatures, eſpeciallie being reſtored from ſinne and death to righteouſnes and life, ſhoulde acknowledge that we owe thankfulnes vntounto god therfore. Pſal. 8.4. What is man, that thou art mindfull of him: and the ſonne of man, that thou viſiteſt him? Thou haſt made him to hauehave dominion in the works of thine hands. 8. That wee knowing god (in as much as of nothing and through his meere goodnes hee created all thinges) to owe nothing to anie; but all his creatures to owe themſelues & all that they hauehave to him their creator; ſhould confeſſe that to be moſt iuſt, whatſoeuer hee ſhall doe concerning vsus and all his creatures; Ierem. 45.4. Beholde, that which I hauehave built, will I deſtroie, and that which I hauehave planted, will I plucke vp, euen this whole land. And ſeekeſt thou great things for thy ſelfe? ſeeke them not. 9 That we ſhould refer the vſe of all thinges to the glorie of God, ſince that we hauehave receiued al good things from him. Rom. 11. Of him, and through him, and for him are al things. 10 That ſeeing the works of god were therefore created and placed before our eies, euen for vsus to beholde them; we doe not idlie, but earneſtlie, and as much as euerie mans abilitie, occaſion, and vocation permitteth him, contemplate and conſider them, and learning out of them the wiſedome, power, and goodneſſe of the Artificer, celebrate it both in this life and in the world to come. Acts. 17.26. He hath made of one bloud all mankinde to dwell on all the face of the earth, and hath aſſigned the times which were ordeined before & the bounds of their habitation, that they ſhoulde ſeeke the Lord, if ſo be they might hauehave groaped after him and found him, though doubtles he be not far off from euerie one of vsus.