|« Prev||XI. Preached July 1, 1693.||Next »|
[2.] But then, as I have told you, in the second place, we are now to consider, that as the expression, here in the text, doth more directly signify that one act, of putting things into order, which is the native import of the word; so there is another act necessarily supposed; and that is, the bringing of things out of nothing, which are the proper, the truly proper matter of production, or whatsoever is extra Deum, whatsoever is a diverse thing from the being of the Deity itself. This word, “frame,” doth not signify directly this act, but it doth necessarily suppose it. Order, doth suppose a subject, the things in being that are brought into that order. And as the two great attributes before mentioned, divine wisdom and goodness, do shine forth in that former act, the putting of things into order; so his power doth most eminently appear in this latter act, the bringing’ of the things which he so puts into order, out of nothing.
As we do not pretend to assert this act, from the import of this word that is used in the text, abstractly considered, so neither do we pretend to assert, from the native, proper force and significancy of any one word at all, that we must think appropriate to this purpose, as only to signify this act and nothing else. We do readily grant, the hebrew and the greek words thus rendered, are frequently used with more latitude than barely to signify the bringing of things out of nothing. And so, this act is not to be concluded from the force and import of such words, abstractly considered by themselves. Words that 245are of a more indefinite signification, that may signify more things than one, they are always determined to some one particular sense or other, by the circumstances of the place where they are used. There is not any one word at all, that is to be confined and limited to one certain sense by its own native import: or, at least, there are very few words that are capable of that confinement and restriction by constant and unvaried use. But what they mean in this or that saying, is to be judged by the circumstances of the discourses wherein they lie.
What of the creation is de fide a matter of faith merely, we have hinted to you already, and shall further have occasion to shew you, when we come to speak of that second head, how we are to come to this understanding. But, in the mean time, it is very evident, when it is said, that we are to understand this by faith, that the worlds were so and so framed, we are not to understand it exclusively, as if the meaning of the text were to shut out every thing of argument, or ratiocination in the matter. One and the same thing may be assented to, from divers different premises, as was hinted to you before. It is enough for our purpose, and even to make this which I am now speaking of, a matter of faith, to wit, the producing of created things out of nothing, if it shall evidently appear, that in some texts of Scripture, this must be ultimately intended and meant; and that no other thing can be, so as to exclude the necessary pre-supposition of this: and there are, undoubtedly, some texts that must be so understood, that there hath been somewhat produced out of nothing, out of which other things at length were made to arise.
As to that first text of Scripture, “In the beginning God created the heaven and the earth.” Created, must necessarily have this sense, at least, by an unavoidable necessity; for this making heaven and earth, being said to be in the beginning, when things took their beginning, had their first rise, it must suppose that heaven and earth were not only brought into order, but that of which they were made, was made of itself to exist, not having existed before. Otherwise, how was that the beginning of things? How was that the head of things? as the hebrew word Resch, from whence the word Bershith, in the beginning, signifies. Otherwise, this word must assert a contradiction, that things were begun, and not begun, at that time when God created heaven and earth.
And so, if you go forward to that first of John’s gospel, ver. 2, 3. “In the beginning was the Word, and the Word was with God, and the Word was God. All things were created by him, (that is, God) and without him was nothing made that was 246made:” every thing that was not God, was then made: all things. And, therefore, to suppose that all these made things were made out of pre-existent matter, is to suppose, that that pre-existent matter was riot a thing, for all things were said to be made by him. All things beside himself were then made; therefore, matter itself was then made, out of which other things were made; unless it shall be said that matter is nothing, and, if so, we have what we seek, that is, that there are some things made out of nothing; but if it were a thing, and were not the Divine Being, as it is impossible to be, it was a self-made thing, and then made out of nothing.
And to this purpose must the explicatory proposition in the text be necessarily adapted, so that the things that are seen, were not made of things that did appear. The phoenomena, (that is the word there) things not then appearing, when the worlds were thus framed by the word of God; that is, things not before existing, for there is nothing at all that can be supposed to exist, but doth appear to some faculty or other, either divine or created. But they were things simply not appearing at all, and, therefore, not existing at all, out of which these worlds were made.
And lexicographers do take notice of that among the other senses of the word φαινομενων, that it signifies to exist. And, therefore, the worlds are said to be framed out of that which once did not exist, till it was made to exist by the divine creative power. And therefore, they foolishly think who would put a difficulty upon God in this case, such as was put upon the Israelites in Egypt, to make brick without straw: as if omnipotency could be posed, or meet with any obstruction to its designed acts, for want of matter to work upon. It was all one to him, (who calls things that are not, and makes them be as if they were, as the expression Rom. iv. 17) whether there were the pre-existent matter to work upon or no: and the non preexistence can never nonplus omnipotency.
And therewith should we obviate the vain and idle question, when we hear of the worlds being framed by the word of God: “Aye, but of what were they made? made they were, but what did he make them of?” They must have, originally, been made out of what before was not, seeing it was his pleasure that they should be; for, for his pleasure all things are and were created. Rev. v. 9. And so, (as was said before,) if you take matter within the compass of being, it must itself be a made thing.
Now, concerning this act, the bringing of all things out of nothing, take this twofold assertion, which we shall evince 247to you, and according whereunto we are to conceive of it—that it is possible to no created agent: and—that it is possible to God.
First: To all created agents, it was impossible to bring something out of nothing. It is impossible to all the power of nature, unto the power of whatsoever creature, or unto all the creatures uniting their power. I shall not trouble you with the reasonings of the schools to this purpose, by which they plainly enough demonstrate creation (that is, bringing something out of nothing) to be impossible to any creature. It is, indeed, a much disputed thing among them, whether God cannot impart his power, whether it cannot be communicated to a creature, so as that he may not make use of a creature in creation; but it is little material how that goes.
But that a creature cannot, by all its own strength, be able to bring any thing out of nothing, nor all created power put together, needs no other conviction, but an appeal even to common understanding. Nor can you conceive it any way possible for you. And if you say, “No, I cannot do it alone; but if I take in the advice, or superadded helps of such and such things, possibly we may together.” Why, suppose all the power and force of all men in the world, and of all created agents besides, were to be united in one act, you cannot so much as conceive that they could produce so much as one single atom into being out of nothing. As it is equally impossible to all created power to annihilate, as to create, to reduce something back again into nothing, as to produce something out of nothing. So also is it equally possible for the divine, uncreated power to bring all things out of nothing. And, then, therefore,
Secondly: We are to conceive concerning this act, as it is impossible to any created agent, so it is possible to God, and to the divine agency. For it is plain, it implies nothing of contradiction in the thing itself; that that which did not exist, should exist, as it is evident that many things do exist which did not exist. Therefore, there is no contradiction in that, what did not exist, should exist, as it is evident that many things do exist. And, therefore, to suppose it impossible to God to make that exist, which did not exist, is itself to assert a contradiction. For the notion of God doth carry infiniteness in it: you cannot form a notion of God, but it must include infiniteness. But to say that he is infinite, infinite in being, in his perfections, in his power too, and yet, that he cannot do that which implies no contradiction to be done, is to deny God to be God. It is to say, God is but a finite being, or of finite 248power; to say, that which you call God is not God, which is a contradiction, when you say that he cannot do that which implies no contradiction that it should be done: that is, that that which did not exist, should exist.
But admit this, perhaps you will object, that it is possible to divine agency to make something out of nothing, that doth not, however, prove, that God hath now done so. There are many things possible to be done, which are not actually done. And it is no argument, from the affirmation of the power to assert the act.
To this, I only say, It is not alleged to that purpose; we do not assert the possibility of creating something out of nothing, to prove that something hath been created out of nothing; but only by way of answer to them, that would thereby prove, that something was never created out of nothing, because it is an enunciatio affirmation, that which is impossible to be done is never actually done, though it doth not follow, that because the thing is possible to be done, therefore it is actually done. And, therefore, this is alleged only in answer to them, that do say it is simply impossible. But we prove it not to be impossible, for many things exist that did not always do so.
But we otherwise prove, that it hath actually been so, that is, that he hath made something out of nothing; that is, that we have proved it from those plain texts, that cannot but be understood in that sense. And we shall now prove it, from the gross and manifold absurdities, that they are unavoidably cast upon, who disallow something to be made out of nothing. That is, such absurdities as these; first, they must suppose this world to have been eternally, of itself, as it is; or, secondly, they must affirm there hath been necessarily self-subsisting matter from eternity; or, thirdly, they must assert, that God hath made all things out of himself, that whatsoever is made, is part of himself. But these are all of them the most manifest and gross absurdities that can be thought.
i. That this world should have been eternally as it is, without beginning. They that will pretend to say so, must first throw away all divine revelation about this matter, which manifestly asserts it never to have been eternal, but hath begun to be. But besides that, they do assert, here, repugnancies in the very nature of the thing, for they must assert the world to be as new now, as it was several thousands of years ago; that it was as old, the first year, as now it is; that is, the first year in our account. Besides what is wont to be alleged by them who are for that second horrid opinion, that matter was necessarily self-subsisting from eternity; they think themselves concerned to 245prove the world’s being from eternity, as it is; and they do so from that consideration, that then it is most unconceivably strange, that we should have no records of things, (as one of those Epicureans speaks) elder or of-a more ancient date than the times of the Trojan war, and the like. But,
ii. That which is more plausibly, and more usually, taken up in these latter times, (though it was an ancient by-gone absurdity too,) is, that there must be such a thing as eternal matter, out of which many things were brought into this frame, in which now they are; and some that will not pretend to atheism do think, that only that matter did pre-exist, and things could not have been produced into that order and state wherein they do now appear, but by a divine agency; that is, by a divine power and wisdom running through all things, and modelling them into that form in which we do find they do now appear, and are now cast; but nothing is more obvious to them that do consider, than the gross absurdity of that opinion, that there must be such a thing as eternal, self-subsisting matter, out of which God made the worlds. For,
(i.) That would ascribe to the matter, the most fundamental attributes of the Divine Being; that is, self-subsisting or necessary existence. Nothing can be imagined more grossly ab surd, than, that the highest and most radical, and most fundamental attribute of the Deity should be ascribed to dull and senseless matter, that is, to exist of itself, and that it should be possible to him, if he would, to reduce it to nothing: and that this prerogative should belong to every particle of matter, and that all matter being reduced into minute particles, even in our conception, then each minute particle must be in itself, an independent thing, existing of itself without dependance on any thing else. Which, if it be acknowledged, then shall you have as many deities as there are minute particles of matter through out the universe.
(ii.) This will further confute that gross conceit, that there must be any self-subsisting matter from eternity. And if there were such, it were altogether impossible that this world should be made out of it. And so it is asserted, not only impiously, but vainly: impiously, as it doth intrench upon a peculiar and most fundamental attribute of the Divine Being, to wit, self-subsistence: and vainly, because it were impossible this world should be made of such matter, if there were any such; for whatsoever is necessarily self-subsisting is unchangeable; that which is necessarily what it is, can never be other than it is. And it is altogether impossible that a world could he made of it, without its undergoing various changes. If it be necessarily such, of, 250and from, itself which now it is; that which is necessarily what it is, is eternally what it is. And therefore, can never be liable to any change, not so much as that intrinsic change of motion. For suppose any minute particle of matter to be of itself necessarily, it must be somewhere; and if it be necessarily any where, it can by no succeeding change be any where else: and so must be simply unmoveable. And then, this world could never be made of it, that is, of unmoving matter: and it must be unmoving matter, and uncapable of motion, if it be of itself what it is. For if it be of itself, it must be necessarily somewhere; and if it be somewhere necessarily, it must be somewhere eternally, and can never change its place. And again,
(iii.) That opinion of eternal, necessary, self-subsisting matter, the absurdity of it is enough to be evinced from hence, that is, that the ground upon which it is asserted, equally serves for the asserting of a manifest falsehood; that is, that nothing else is made out of nothing. We may as well suppose matter to be made out of nothing, as any thing else to be made out of nothing; but something else must be acknowledged to be made out of nothing. We told you, at first, speaking of the object of creation, that the universal distinction that created things are capable of, is into two heads, of mind and matter. Now, they must acknowledge minds to be made of nothing, that they are not eternally self-subsisting. And if a mind can be made out of nothing, why may not matter as well as mind? and it is plain, that (speaking of the mind of a creature) that must be made out of nothing: for it could never be made out of matter, matter being uncapable of thought; and thought is the most essential thing we can conceive of in the notion of a mind. This can never, upon any terms, agree to matter; that is a material thing: as such it is impossible that that should be capable of thought, or of the power of thinking.
There is no part of matter to which that can agree, for you can conceive nothing of matter, or of the several particles of matter, but either its size, that is, being bigger or lesser, or its figure, that is, being so shaped; or its situation, that is, being in this place or that, in reference to other parts or particles of matter: or its motion to one part or another. Now, none of these can make the power of thought to be any way at all compatible to matter: for it must be grossly absurd to imagine, that if matter be of such a size, such a bigness, now it is true, being of such a size, it cannot think; but if it were a little bigger, or a little less, it could think. And then, again, if you speak of the figure of it, if it be round, it cannot think; but if it were square, or triangular, it would; how absurd is such a conception 251or imagination as this! So likewise, to think that motion should endow it with a power of thought is most absurd: that, being here, it could not think, but carry it there, and then it can think. Or to think that situation could give it that capacity. And you cannot think or conceive any thing of matter but one of these. Now if any of these cannot contribute to make it have a power of thought, to make a mind of it, I say, since there were minds that were not of themselves from all eternity, and could not be made out of matter, then those minds were made out of nothing. And if minds were made out of nothing, why not matter as well as minds? And that is a third consideration to evince the absurdity of that imagination of self-subsisting matter, from eternity, out of which the world must be supposed to be made. And,
(iv.) It will be further proved from hence, not only to be ab surd, but blasphemous; that is, that it would make God to be a finite being. That was intimated another way before, but it will also appear this way that is now offered to your consideration. That is the only reason that is pretended, why there must be self-subsisting matter, because God cannot make something out of nothing; and so that he had not power in himself of creating matter: and then he cannot be understood to have in himself infinite power, or to be himself, virtually, the all-comprehending Being. But most certain it is, that the name God, doth comprehend all; as even the significancy of that title Pan, given to the god among the pagans did import, that he was virtually all things; that is, that there is virtually, nothing which is not comprehended in the most perfect excellency of his being. And therefore, if matter be something, if it be a real something, then it must be comprehended within the virtual power of the divine power: otherwise, that is not all-comprehending, and that it should not be so, is repugnant to the very notion of God, a Being of infinite perfection in himself. If he be such, then he comprehends this perfection in himself, the power of making matter, as it is a greater perfection, sure, to be able to do this, than to be, as to this, impotent. And then,
iii. A third absurdity which is conjunct with no less blasphemy too, which they are cast upon who deny the creation, at first, to have been out of nothing; and that is the conceit of many of the stoics of old, and which hath been taken up by some more lately is, that God made things out of himself. Not meaning, nor referring as the efficient, as the agent, (as we all do) but to himself as the subjectum ex quo, the subject out of which things were made. So that all the creation, and 252the greatest sorts of creatures, they are several parts of God, so and so diversified. But to this, nothing more needs to be said than,
(i.) That the Divine Being is simple, impartable, uncapable of division into parts: it is inconsistent with the perfection of God, that it should be otherwise: and,
(ii.) The Divine Being is the most perfectly spiritual Being, the most purely and perfectly spiritual; and therefore material things were never made out of it. For it is altogether as impossible to turn a spirit into matter, as it is to turn matter into spirit.
Something I would say by way of Use, before I go off from this head, and proceed to the other, the manner, here, as ascertained how we come by this notion of the creation; that is, faith. Pray make this reflection, upon what hath been already said: If this creation could originally come out of nothing, then let no doubt, I beseech you, trouble your minds about a new creation. Did God, at first, make heaven and earth, or make the worlds out of nothing? Sure he can as easily make a new world out of that ill state of things in which we now be hold them, as he did the whole world, as now it is, out of nothing. If you will say, There are no appearances looking that way: if there shall be a new heaven, and a new earth, how can we admit that thought, when there are no appearances tending thereunto? Why, this world was first made out of things that did not appear. There were no appearances as to the creation of this world before it was made: what if there be no appearance, nay if there be contrary appearances, if things look quite another way, and with a quite contrary face and aspect? What is all that to Him who, at first, made heaven and earth with a word? It would greatly facilitate our faith, if we did this, if we did but consider these two things: first of all, the greatness, and secondly, the facility of this work of God. The greatness of it, so vast a thing and so great a thing as this world is; and the facility of his doing: he spake and it was done; as the Psalmist expresses it; Dictum factum, As soon as it could be spoken, Let such a thing be! and it was, “Let there be light, and there was light;” Let there be heaven and earth, and they were. So to make a new heaven, and a new earth, when the season thereof comes, is equally easy, as all things are equally easy to Him that can do all things.
|« Prev||XI. Preached July 1, 1693.||Next »|
►Proofing disabled for this book
► Printer-friendly version