The History of the Creation, Treatise · Chapter 1
CHAP. I.
Of the Creation in generall. What the Hebrew word signifieth. Of the Author, Time, Object, and Forme of the Creation. A description of it: demonstrated in all the parts. The Manner of Creation, in foure things. Angels had no hand in the Creation. Foure uses of the Point.
THe first thing now to be stood upon, is the creation in generall, as it is described in the generall nature of it, by the name, the Author or causes, and the time when it first began, and when it was done, and that chiefely in this first verse.
First, Creation is here set forth by the name of it in this word foreign, created. Secondly, by the Author or sole efficient cause of it foreign, God. Thirdly, by the time when God began the creation, foreign, in the beginning; and wherein he perfected that worke, in six dayes. Fourthly, by the forme and manner of it, vers. 3: God said, and it was done.
First, the word foreign, created, if it bee rightly understood according To create, what. 1.to the true and proper signification of it in this place, may give great light to the matter in hand. I will therefore first distinguish it according to the severall significations in which it is used in the Scriptures, and will shew in what sense it is here to be taken, and then will come neere to the matter. First, it signifies properly, that extraordinary miraculous worke of God by which he gives a substance, and substantiall being to things which before were not, and doth make them either of nothing, or of some matter which hath in it selfe no naturall fitnesse or disposition to receive such a forme, or to be turned into such a substance: thus it is used, Deut. 4. 32. in these words, from the day that God created man. And Psal. 148. 5. He commanded, and they were created.
Secondly, by a metaphore, this word signifies the extraordinary 2.works of God, which are very like unto the creation, because they are done by a supernaturall power, and suddenly brought forth as it were out of nothing, when there was no meanes, or naturall disposition going before. Thus the … of regeneration (in which the wicked corrupt heart of man, … by nature is unfit for any holinesse, and most prone to wickednesse, is changed in a moment by the Spirit of God, and becomes a cleane creature and a new man) is called creating, Psal. 51. 12. Thus are all great and miraculous works of God called creating: When hee raiseth up wonderfull strength out of weakenesse, and by them who are as nothing, doth overthrow mighty gyants and strong armies; this is called creating, Exod 34. 10. When God of a stubborne, stiff-necked nation, and of a people scattered, despised, and counted worse than nothing, raiseth up and maketh a most holy people and glorious Church, as he will doe in the last conversion of the Jewes, this is called commonly in the Prophets by the name of Creation, as Psal. 102. 18. and Isa. 43. 7. and 65. 18. And when the Lord in his just wrath doth raise up evill, and destruction to the wicked out of good things, which naturally turne to good; this is called creating, Isa. 45. 7. and … …ery raysing up of things without meanes, as Psal. 104. 30… When God suddenly beyond meanes or expectation, by the supernatur…ll power of his Spirit reneweth the face of the earth, it is called creating.
But in this place the word is to be taken in the proper sense, for making thing… either of nothing, or of matter made of nothing, and of it selfe unfit and without naturall disposition for receiving any such forme as that which God doth give unto it. The word thus expounded sheweth what creation is, even a making of things out of nothing, or of rude matter undisposed for such a forme and being, as God in an instant frameth one of it. And so it differs from all other kindes of making and producing things; as from naturall generation of living cr…atures, and of clowds, raine, thunder, and the rest, which are made by an ordinary power out of matter fitted for the forme of things produced: and from all artificall making of thing…, as house, and other things made by art of matter fitted … ….
The second thing by which creat … … is the author Author of creation.and cause of it, expressed in the word foreign … … word is not here used metaphorically, to signifie Angels, false Gods, and men who are ministers and vicegerents under God, as it is sometimes used in Scripture; but it is here taken in the sense, which is most common and frequent in the originall, that is for the true God, and is one of his sacred Names. And it is a word of the plurall number, and in many places is joyned with verbes of the plurall number; and that for this end, to teach us, that though God, whose name this is, bee but one in nature and essence; yet in that unity of essence, and in that one eternall Jehovah, there is a pluralitie, that is, a Trinity of Persons. This word therefore doth here plainely intimate unto us, that Creation is an action of the whole Trinity, and that it is the joint worke of all the three Persons, even of God the Father, God the Sonne, and God the Holy Ghost; and this shewes, that neither Angels, nor false Gods, but Jehovah the true God, is the Author of the Creation, as appeares, Cap. 2. 7.
The third thing by which the Creation is described, is the time of it, both the first time in which God began to create, and did Time.create the highest heaven, and the rude masse, the earth; and also the progresse of time in which God created all visible things in order, and finished the whole frame of the visible world: This is expressed in the word foreign, in the beginning, and in other parts of the Chapter which mention the particular dayes in which every thing was made. For this word though sometimes it signifies Eternity, and intimates unto us the eternall being of the Son of God, together with the Father from all eternity, and before all worlds, as Prov. 8. 22. where eternall Wisdome saith, The Lord possessed me in the beginning of his way before his works of old: and John 1. 1. In the beginning was the Word: yet most commonly and frequently in the Scriptures, being laid downe absolutely, as in this place, it signifies either the first moment, and beginning of all time, as in this verse, or else the first six dayes of the creation, or any one of them, in which dayes God made & finished the whole frame of heaven and earth, and all the host of them, as Isa. 46. 10. where God is said to declare and foretell the end of all things from the beginning, that is, from the six dayes of the creation, in which God began to speake to man and foretell … end; and Joh. 8. 44. where the Divell is called a …urtherer from the beginning that is, from the last day of the Creatiō in which God made, & the Divell marred man, and brought him under death. The time of the creation, as here I take it in generall, is not onelyonly the first moment of time, as in this verse it signifies, but also the six dayes mentioned distinctly in the rest of the Chapter. For the highest heaven, and the rude matter, the earth, were created in the first moment of time, and all other things in the space of six dayes, as the historie most plainely teacheth.
Some, besides that which I have observed from this word, doe gather also, that the time and monethmonth of the yeare in which God created the World, was the seventh monethmonth, which wee call September. The ground of their conjecture is a Cabalisticall conceit of some Jewish Rabbins: to wit, because the letters of the word foreign, which signifieth in September, are the same with the letters of the word foreign, which signifies here in the beginning; and therefore, as the letters of the one word, if they be transposed make up the other word, so both words agree in one time; and this beginning was in the monethmonth September. But their ground is deceitfull: First, because September, which is the seventh monethmonth, is called in the pure Scripture Hebrew foreign, 1 King. 8. 2. and foreign is a word of the corrupt Rabbinicall Hebrew tongue, and therefore Gods Spirit alluded not to it. Secondly, the word foreign hath the letter (foreign) in it more than the word foreign. and so they doe not perfectly agree. Thirdly, the Rabbins and Cabalists doe not agree among themselves in this conceit: For some of them have another conceit, that the letters of this word are the same with the two words foreign, the first or chiefe house, that is, the Sanctuary. Others that it hath the same letters which make up the words foreign, that is, the Covenant of fire, to shew the purity of the burnt offerings made by fire; And many other such conceits they have concerning this word; which to repeat were losse of time.
I am not ignorant that some learned men, and judicious divines doe hold this opinion of the worlds creation in Autumne and September, but for other reasons; especially because Autumne is the time when all fruits come to perfection, and therefore Gods creating of all things perfect was in that time of the yeare. But this is no good reason; for many creatures have their perfection and glory in the Spring-time, as hearbs, flowers, and such like. And birds and beasts, doe chiefely breed in the Spring, and the Spring revives the things of the earth, and makes them fresh and greene. And the cause why many fruits come not to perfection till Autumne, is the corruption of the earth, and the curse laid on it for mans sinne. In the creation things when they first began were perfect, and so would they be in the Spring and all the yeare, if man had not brought a curse upon them. Therefore I leave such curious points, as not needfull to be determined; or if I incline to any opinion concerning the time of the yeare, it is that the world was created in the Spring, when the day and night are equall and both of one length in all the world, that is, in the monethmonth foreign Abib; which is part of March, and part of Aprill. For this. God seemes to teach, Exod. 12. 2. where hee injoines the Israelites to account that for the first monethmonth of the yeare, contrary to the custome and account of the Egyptians, which they had before followed.
The fourth thing by which the creation is described, is the Object Object.or effects, that is, the things created, even the Heavens and the Earth and all things in them: For it is said, God created the heaven and the earth.
The fifth thing is the Forme and manner of the creation, to wit, Forme.by saying, Let it be done, and it was done; this appeares, vers. 3, 6, 9. which implies also the matter and the end. Now here a question may bee moved concerning this word of God; whether it was What word it was.foreign, a word spoken and uttered with a sound, like that which God spake from Mount Sinah in giving the Law; or foreign, the inbred facultie of reason and understanding; or foreign, an inward thought of God, caused by outward objects; or whether it was foreign, and foreign, the substantiall and eternall Word, the Sonne of God. First, it cannot be a word spoken and uttered with a sound; for that requires aire as the medium of 1it, and there was none when God said, Let there be light; there was no eare to heare, nor any use of such words. Secondly, it 2cannot be any inward thought of God, now beginning to thinke of the creation and being of things; for this purpose was in God, as all thoughts are, from all eternity. Neither is this word, the Son 3of God, now spoken that is begotten, and not till now, as some hereticks dreamed; and this saying of God the begetting of the Son. For, the Son is God, the creatour coequall and coeternallo the Father; and that God which said, Let there be light; and, Let there be a firmament, &c. Wherefore the true meaning of that speech, is this: That, as God the Father, Son and Holy Ghost, had decreed and purposed, from all eternity, to create all things out of nothing; so in the beginning, in the first moment of time, the Father, by his eternall Word the Son and by his Spirit, not as instruments, but chiefe agents with himselfe, did actually put his decree in execution, and that so quickly as a word can bee spoken with the tongue, which hath before been conceived in the heart; and that all was done at Gods beck and command, most easily, without any toi…e or labour; and that, as the word spoken is the revealing of mans will, so the creation was the declaring of Gods eternall will and purpose, by the open execution of it; and, in a word, that God by his Wisedome, Will, Goodnesse, and Power, which are his attributes, by which, as by a speaking word, hee is made knowne to men, did create and make all things, and, for an end, not in vaine, for his word is never in vaine. Now from these things laid down plainly in the words of this first verse; and in the verses following, wee may gather this description of creation in generall, viz.
That it is, the first outward act or worke, of God Almighty, A large description of Creation.the Father, Sonne and Holy Ghost, performed in the first beginning of time, by which, hee immediatly brought all things out of nothing, according to his eternall purpose, and gave the first being to the world, and every creature therein, when as they were not; and that by his owne infinite goodnesse, wisedome, power, and will, actually working, and like a powerfull Word and commandement, bringing all things to passe out of meere nothing, or that which was as nothing made of nothing, without any instruments, toile, labour, alteration or delay, for the revelation of himselfe and for the communion of his goodnesse and glory.
This description truely gathered from this text and this historie, Taken into parts, and proved.is in whole, and in every part confirmed by other testimonies of Gods holy infallible Word.
First creation is an outward act or work, because it is not within 1. Opus ad extra.God himselfe, but his making of things, and giving to them a being, different from his own essence.
Secondly, it is Gods first outward act, because it was the giving of the first being to all kindes of creatures; in which, and upon which, hee exerciseth all other outward works: these two points are manifest and need no further proofe.
But as for the third point, the Author or first cause, God the Father, Sonne and Holy Ghost: wee have manifest proofe of it in Scripture, able to satisfie any reasonable mind. First, that the Lord Jehovah the only true God (not Angels) is alone the Creatour of all things. Holy Job testifieth, saying, that hee alone spreadeth out the heavens, and treadeth upon the waves of the Sea, Job 9. 8. And Isa. 44. 24. I, saith Jehovah, am the Lord that maketh all things, that stretcheth forth the heavens alone, that spreadeth abroad the earth by my selfe. Secondly, that all the three Persons are equall in this worke; and as they all are one God, so are one Creatour of all things; it is manifest, Job 35. 10. Where the Creatour of all things, is called in the plurall number foreign, my makers, that is, more Persons than one, even three Persons in one God: and Psal. 149. 2. Let Israel rejoyce foreign, in them that made him: and Eccles. 12. 1. Remember thy Creators foreign: and Isa. 54. 5. The Lord thy makers is thine husbands, the Lord of hostes is his name. For the Father in particular, there is no doubt, all confesse him to be the Creatour, and so the Scriptures testifie, Prov. 8. 22, 23. and Heb. 1. 2, 3. For the Son also we have plaine texts, that by him all things were made, and nothing without him: John 13. 10. and Joh. 5. 17, 19. 1 Cor. 8. 6. Col. 1. 16. Heb. 1. 10. And as the Spirit is one God with the Father, and the Sonne, so his hand wrought with them in the Creation, as appeares, Gen. 1. 2. Where it is said, the spirit of God moved upon the face of the waters, that is, cherished the rude masse, as the Hen doth her egges by sitting on them, and so gave forming vertue to them; so the Hebrew word signifieth: and Job 26. 13. God is said by his spirit, to have garnished the heavens: and Job 33. 4. The spirit of God hath made me, saith Elihu: and Psal. 33. 6. By the Word of the Lord, (that is, the Sonne) were the heavens made, and all the host of them by the breath of his mouth, that is, his spirit.
Fourthly, for the time of the Creation, we need not stand much upon proofe of it. This Text sheweth, that it began in the beginning or first moment of time: And in six dayes, it was perfected and fully finished, as the rest of the Chapter sheweth: It was of old that God founded the earth, and made the heavens, as the Psalmist testifieth, Psal. 102. 25. that is, in the first beginning of times. And reason tells us, that time being a circumstance, and inseparable companion of creatures visible, must of necessity begin together with their being. Yet one thing is worthy to be noted in the time; namely, That, whereas God was able in the first moment, to create all things as he did the highest heavens, and the rude masse, which is called the earth in my Text, and which was the common matter of all the visible world: yet he did distribute and divide the creation into divers acts, which are distinguished one from another by the effects, that is, the creatures made; and by the severall times and dayes also wherein they were performed. Which point wee will insist upon, as it well deserves, when we come to the several acts, performed particularly in severall dayes of the Creation.
The fifth point in the description, is the generall object, and effect of creation, to wit, all things and the first being of them: For, here the object, and effect, concurre and are altogether the same. The world and all things therein, and the first matter of which they were made, as they are the onelyonly things about which the act of creation is exercised; so they are the object of creation: And as they are things made by the creation, so they are effects of it. Now this generall object and effect, as it is truly gathered from the enumeration of all the kindes of things created, which are numbred in this Chapter and the next, and is plainely expressed in the description: so it is abundantly testified in all the Scriptures; as Isa. 44. 24. and Coloss. 1. 16. and Exod. 20. 11. where all things in heaven and earth, visible and invisible, are said to bee made, created and formed by God: Yea, the first rude matter it selfe, out of which the inferior world was made, is here in my Text said, to be created by God. And this is confirmed by reason, drawn from the nature of God, and his Name Jehovah. For God, as this Name signifieth, is an absolute essence of himselfe, and the first being of all, and the Author of all being: Therefore, every thing which is, or hath being, must needs be of him, and be his creature.
The sixth point in the description, is the matter out of which, God created all things: under which, we comprehend two things: First, the matter improperly so called, or Terminum à quo, from whence God brought the first being of all things immediately: And that was either negative, even nothing, or their not being at all; or positive, their being in Gods eternall purpose onelyonly. This was the first matter which God had to worke upon in the first immediate act of creation. Secondly, the matter properly so called, that is either the rude masse made of nothing, which was without forme, and void; or the foure Elements, which had in them no forme or being of the things created, and so were as nothing in respect of that being which God gave to every particular thing which he made of them. For proofe of this, we have a plain testimonie, Heb. 11. 3. where the Apostle saith. By faith we underst and Heb. 11. 3. opened.that the worlds were framed by the word of God: So that the things which are seen, were not made of things which doe appeare. Here it is plaine that hee speakes, 1. Of creation in generall, in that hee saith, The worlds were framed. 2. In that he denies the visible world to be made of any naturall things, which doe appeare to any sense; hereby hee shewes, that their first matter was made of nothing; and if they had no matter before the creation, much lesse had invisible spirits any matter. 3. In that hee makes this a matter of faith to bee beleeved, not to bee knowne by reason; hereby hee sheweth, that there was a creation of their first being out of nothing: for reason without faith, can apprehend a making of things of matter fitted and prepared. 4. In that hee doth not say simply, that they were not made of any thing; but saith, rather, they were not made of things which doe appeare; hereby hee intimates, that they had a being in Gods purpose and secret counsell before. Reason also gathered from the present Text doth prove, that no creature in the world was made of matter uncreated, or of matter co-eternall with God: for here it is said, that God first made the rude matter, which was without forme, which he needed not to have done, if there had been any eternall matter uncreated.
Secondly, this matter could not subsist but by the Spirit of God, exercising his creating power upon it, as the second Verse sheweth: Therefore all things were made of nothing; some immediately, as the highest heavens, and the first matter, called earth, and the forme of every thing; and some of a matter, either that first without forme, or else unfit for such a being, as God made out of it.
The seventh thing in the description is the forme and manner of 7. Manner of creation in foure things.the creation in generall, and that consists in foure particulars.
1. First, that God in the creation had no moving causes to move him thereunto, but his owne will, goodnesse, wisedome, and power; and by them, and according to them hee created every thing. First, that God created all things by the free liberty of his owne will, and according to his owne good pleasure; and was not by any necessity compelled thereunto, it appeares plainly, Psal. 115. 3. and 135. 6. where it is said, that God hath done all things whatsoever pleased him: and whatsoever pleased him he hath done in heaven, earth, sea, and all deep places: and Revel. 4. 11. it is said, that God hath created all things, and through his will and pleasure they are created. Secondly, that God created all things by his goodnesse, and according to his good pleasure, as the places last cited doe shew; so also the goodnesse, which at the first creation did appeare in every thing created, proves it most sensibly: For as it is said of Light, that it was good, Verse 4. and so likewise of every otherthing, that it was good; so of all in generall, which God had made, that they were very good. Now all goodnesse in the creature comes from the goodnesse of the Creatour, and is an image and shadow of it: Therefore certainly God by, and according to his goodnesse created all things. Thirdly, that God created all things by his wisedome, and according to it, the Scriptures aboundantly testifie, Psal. 104. 24. where David saith, Lord, how manifold are thy workes, in wisedome hast thou made them all! and Psal. 136. 5. The Lord by his excellent wisedome made the heavens: and Prov. 3. 19. The Lord by wisedome founded the earth. And this is implied, Prov. 8. 27. where Wisedome saith, When God prepared the heavens, I was there. Fourthly, that God created all things by his mighty power and strength, the Prophet Jeremy testifieth, Jerem. 32. 17. saying, O Lord God, behold thou hast made the heavens, and the earth by thy great power and stretched out arme. And Saint Paul affirmes, that Gods eternall power is seen from the creation of the world Rom. 1. 20.in the things which are made. Therefore the first particular concerning the inward moving causes concurring with God, is manifest, to wit, That God by his will, goodnesse, wisedome, and power created all things.
2. The second particular, by which the forme and manner is set forth, is this, That God created all things himselfe, without any instruments at all, by his powerfull word and commandement. This is expressed in the Text, which saith, foreign, that is, God, the three persons did but say of every th…ng, Let it be, and it was so. And in the second Chapter Moses makes this manifest, Ver. 4, 5, 6. where he professeth, that God used no subordinate means, no not so much as raine, or moistening vapour, or the hand of man in the creating of plants in the earth. And Isa. 40. 12, 13. the Prophet ascribes to God alone the framing and stretching out of the heavens and the earth, without the counsell, direction, or ministery of any other therein. For howsoever the creation was according to Gods eternall counsell, and in the creation of man, God is brought in to say, Come, let us make man, as if hee did consult with others besides himselfe; yet this is not to be understood of Gods consulting with any other, but of the consulting of God with himselfe, even the Father with the Son and the Spirit, who were persons of the same essence with himselfe, and were the same God, after whose image man was made, and had the same hand in the creating of him. For so the words (Let us make man in our owne image) doe necessarily imply. Yea, as they all are foreign, the Son, as well as the Father, and the Spirit as well as the Son, and all are included in that name; so it was the joynt and equall counsell, and the purpose and saying of them all, Come, let us make man: so that the Son and the Spirit are foreign joynt Creators and Workers with the Father, not his instruments; and the powerfull word of the creation comes equally from all three. But as for None but God wrought in the creation. Arguments. 1 2Angels, or other inferiour creatures, it is against all reason, yea against all piety and Gods glory to imagine or dreame, that they are instruments used by God in the creation. First, all being is of him, who is Jehovah, the author of all being: Now creation is the giving of being, and God onelyonly is Jehovah; therefore creation is onelyonly of him. Secondly, in every thing which was created, there was something made of nothing, even the substantiall form; and the matter was disposed in an instant or moment. Now this cannot be but by an infinite power, and is an action of infinite vertue; therefore no created instrument could concurre in any act of creation. Thirdly, if God could create Angels, the first 3.and chiefest of his creatures, of nothing, when there was none but himselfe, nor any to be his instrument, much more could he without instruments create inferiour creatures. Lastly, God proves 4.himselfe to be the true God, and none besides him, by the act of creation, Isa. 43. which proofe were defective, if any creature had wrought with him in any part of the creation. Thus the second particular is manifest.
3. The third particular, wherein the forme and manner doth consist, is this, That God created all things without any toile, labour, change, or alteration in himselfe at all. Hee was not changed from rest to labour and motion, nor from idlenesse to businesse, nor from strength to faintnesse or wearinesse, nor from perfect to more perfect, neither was any good added to him by the creation. For (as Saint James saith) though every good and perfect gift is from above, and cometh downe from God the Father of lights, yet with him there is no variablenesse, or shadow of change, Jam. 1. 17. And Isa. 40. 20. Hast thou not knowne (saith the Prophet) hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary? there is no searching of his wisdome, he giveth power to the faint, &c. Yea, it were against all reason to thinke, that God could be weary or faint in the creation, in which he gave not onelyonly all strength, but also being to all things. And seeing in the creation God did nothing but what hee willed and purposed so to doe, and then to doe when he purposed, and as he had willed to doe; and seeing hee was infinite, and all sufficient, and most blessed in himselfe from all eternity, if creation could not adde any perfection to him, or any glory; it onelyonly revealed his glory upon others, and communicated his goodnesse to them, without change in himselfe, or addition to his essence. If any object and say, that God by creation became Lord and Possessour of all creatures, which, being good, were pleasant to him; and therefore something was added to him, even Lordship, Dominion, and Delight: I answer, that God in himselfe, and before his owne eyes, had all things actually present to him from all eternity, and as sole Lord did possesse them, before they had any being in themselves; and therefore the addition in the creation was not to him, but to the things created, to which hee gave being: and when hee created things in time, according to his eternall purpose, he received nothing to himselfe, but gave to all things their being and their goodnesse.
4. The fourth particular, wherein the forme and manner of creation doth consist, is this, That things were created, and brought into perfect being without any delay at all, even in a moment of time; and that creation is not a successive forming of things by alteration and change, which requires some tract of time, but a making of them perfect in a moment, and bringing of them at once into perfect being. This is intimated in this Chapter, where wee reade, that Gods creating was but this, Hee said, Let things be, and they were, that is, hee made them in a moment, as it were by a word, and so quickly and readily as a word is spoken. To which adde the testimony of David, Psal. 33. 9. God spake, and the e…rth was made: he commanded, and it stood fast. And Psal. 148. 5. where hee saith of the heavens, and of the Heaven of heavens, and the Sun, Moon, and Starres, that God commanded, and they were created. And indeed this is manifest by reason drawne from the nature of creation, which is a making of things out of nothing, and giving a forme and being which was not, even in things which were made of matter before created; as wee see in the foure Elements, and in things brought out of them, there was something, even the substantiall forme of them, made immediately of nothing: now between the being of something and nothing, there is no medium, or intermiddle state; therefore every thing created, was created in an instant, though many in a day, and divers kinds, one after another, and not altogether in the same moment.
The eight and last thing in the description is the end of the 8.creation, to wit, Gods revealing himselfe, and communicating his glory throughout all ages of the world, and for ever. This is confirmed divers waies in holy Scripture: First, by testimonies, which affirme, that for God and his glory all things were made, that is, for the revelation and communion of God and his glory, Pro. 16. 4. God hath made all things for himselfe, even the wicked for the day of wrath. And Isa. 43. 7. I have called him for my glory. And Ver 21. This people have I formed for my selfe, they shall shew forth my praise. And Rom. 11. 36. For of him, and by him, and to him are all things. Secondly, by testimonies, which shew, that in the event creation doth turne to Gods glory, for the revealing of him to the comfort of his Saints, as Psal. 8. 1. and 19. 1, 2. where it is said, that the beholding of the creation makes Gods Name excellent. And the Heavens declare the glory of God, and the Firmament sheweth his handy-worke. For certainly, that which in time proves to bee the end, that God propounded as an end before all times: for hee is infinite in wisdome and providence. Thirdly, the holy men of God, moved by Gods Spirit, exhort all people to praise God for his workes of creation; and pray that they may apply them to that end, as Psal. 145. 10. Let all thy workes praise thee, O Lord. And, Psal. 148. 5. Let them praise the Name of the Lord: for hee commanded, and they were created.
Thus much for the confirmation of the description, and every point of doctrine therein contained: I come to the use.
First, this doctrine serves for direction and instruction divers Use 1. By creatures ascend to know God.waies; in that it shewes God to bee the author of creation, and creation to be his outward worke, and all things to be made by him: Hereby first it leads us in a ready way to come to the knowledge of Gods wisdome, power, goodnesse, and such like excellent attributes, even by directing us to behold God in them, and to discerne his eternall power and Godhead; that hee is not like the Idols, and false gods of the Heathen, but a God of eternity, before all things, and all times; because hee is the Creatour of them all: And that whatsoever excellency is in any creature, it is in God above all measure. And therefore when wee see the mighty masse of the world, let us thinke how great is hee which made this of nothing. When we see the glory of the Sun, Moon, and Starres, and of the whole Heavens, let us thinke how glorious is hee who made this glory. When wee discerne the goodnesse, sweetnesse, power, and vertue which is in things created; let us conceive, that all these are without measure in God, and in all excellency. Secondly, by this consideration it teacheth us, that And his soveraignty over all.God onelyonly is the true Lord and Possessour of heaven and earth, worthy to be honoured, served, and worshipped of all, and to be sought unto by praier; and that all thankes are to bee given to him for all good things; that hee hath right and power to dispose all things at his pleasure, to whom hee will, and that wee ought not to murmure at his disposing; neither hath any man right to any thing but by his gift, and his permission.
Secondly, this Doctrine serves for confutation, 1. Of Philosophers, Use 2. Confutation of six sorts of men.who held that the World was not created in time, but was from eternity; or that it was created of a matter which was uncreated, and had a being before the creation, even without beginning. 2. Of those doting Jewes and others, who held that the inferiour visible world was created by the ministerie of Angels. 3. Of Heretikes, who denied God the Father of Christ, preached in the Gospel, to be the Creatour of the World, and feigned another God Creatour, inferiour to him. 4. Of the Papists, who teach that there be other Creatours besides God, even that every Masse-Priest can create of Bread and Wine the true bodie and bloud of the Lord Christ our Creatour and Redeemer: yea, that same body, which is already, which was made of a woman borne, …nd crucified, and is glorified at Gods right hand in heaven: a strange contradiction, and horrible blasphemy, which God ab…orres as a thing impossible: For nothing can be made that which it is already, nor receive that being which it hath before-hand. 5. Of Atheists and Mockers, who deny God, and scoffe at the last resurrection, and at the ending of this World in the last day, all which are manifestly proved by the creation. Lastly, of all Idolaters, who esteem and worship that for God their Creatour, which is but the image of a creature, and in nature and forme far inferiour to the least creature formed by God.
Thirdly, it serves for reprehension and just reproofe, First of them, who thinke that God can be worshipped and pleased by Use 3. Rep…oofe to …vo sorts.mens giving of outward things to him immediately for his owne use; as gold, silver, meat, drinke, clothes, and curious ornaments: all which God rejecteth as things unusefull for him; upon this very ground, and for this reason, because hee created the whole World, and all things therein are his owne already, Psal. 50. and Act. 17. 25. Secondly, of them, who fret and grudge, and too much repine and grieve for the overthrow and destruction of Kingdomes, Countries, Nations, Cities, Men, or Beasts, which God at his pleasure, and in his justice doth destroy for mens sins, and over-turne withall their glory and being. Who is he, that in such a case dare mutter against God? For hee may doe with his owne what he pleaseth: if they offend him, he may destroy them, and magnifie his justice, and glorifie his power in their destruction; and he can repaire them at his pleasure.
Lastly, here is for all that trust in God, love and serve him, Use 4. Comfort for the godly.plentifull matter of comfort against poverty, and all calamities, and persecuting enemies. No poverty ought to pinch or vexe them; for God their portion is more worth then all the world: all riches, and other things are but the worke of his hands, and he can give them when hee will, and will give what hee in his wisedome knowes to be necessary and profitable. All strength is of him, and he can weaken all enemies in a moment; so that if he be for us, none can stand against us: hee can raise sweet out of bitternesse.
Thus much for creation in generall.