LECTURE XII.²⁶²⁶   Preached July 8, 1693.

Before we proceed to the next head, it remains only to consider somewhat that is wont to be objected, by such as too much indulge a litigious temper and disposition of spirit, against the one and the other of these acts; the putting things into this order wherein we find them, and the bringing of things into being that were nothing before.

1. There are that do object against that act, which is here expressed in our English, by the name of framing of worlds, the putting things in them into the order which we now behold. That is, It is objected, that if this order which we see in the universe, were the effect of divine wisdom and design, it would be certainly much more accurate than we find it; things would be done with more exactness, there would not be so many defects as we see in the universe. It seems not to be congruous (such do imagine) to the wisdom of God, that he should under take the settling of an order in this creation, and that it should, in such respects as have been mentioned, and many other, be liable to so much exception. And to this, there are several things to be said. As,

(1.) That it is very true, indeed, the order of things would be more exact, and accurate than it is, if it had been God’s design to make every creature, and the whole frame of things as perfect as he could have made it. But we have no reason to imagine that that was any thing of his design. He did not make it to answer our purpose, but his own, all being to run into an eternal stale of things at last, and this temporary state to be of short continuance. And therefore, let such as do think, there should have been greater exactness and accuracy in this frame of things, (if this will not satisfy them) sit down and wonder, that when it was intended, one time or another, such creatures as they, should be raised up into being in the world, that God did not put things into better order for their entertainment, that he did not make every thing more exactly to answer their fancies, appetites, and humours. But,

(2.) It is enough to the purpose here asserted, that the worlds were framed by the Word of God, by the Eternal Logos, that did predetermine the order of things, and by a powerfully exerted word, in the time and season, when things were to exist ad come forth into being. I say, it sufficiently answers what 254is here asserted, if it doth appear that all things were done with design, and so as that they could not be done by any wisdom or power less than divine. This is enough for our purpose, that there are characters of design upon the whole frame of things: but that such a design as this could never have been laid, nor could ever have been effected by any created wisdom or power whatsoever, for the wisdom we see in the contexture of the things which we beheld, is no where, in the creature, accompanied with power capable of doing such things. Not to speak of things in particular, if you do but consider these two properties of things that are framed and made, either first, the magnitude of some, or the parvitude of others; (only to instance in those two,) as it is manifest there was a design, so it is equally manifest that no created agent could have done any thing like either of these. Either,

[1.] As to magnitude: the magnitude of the universe, what created agent could have made so vast a fabric as heaven and earth, as “the worlds?” which is the expression in the text. All created agency must confess itself outdone. Nothing is left us upon that account to consider, when we ask the question, How came there to be such worlds? It is resolvable by nothing else, but that the worlds were framed by the word of God. And then,

[2.] On the other hand, if you do but consider the parvitude of things, the many multitudes of things that have life: no created agent can contrive or do any such thing. Multitudes of little creatures, in the kinds of them, too little to be seen by our naked eye, but that by instruments may be seen to have their respective motive powers. And those that are capable of dissection, that there should be as many parts observable, for the several functions of life, in some of the minutest insects as are to be found in an elephant. It is plain, that a wise design there was in the framing of things as they are made, and that it is altogether impossible it should be done by any other but a Divine Agent: whether you consider the magnitude or the parvitude of things that are made. And again,

(3.) There is this further to be considered as to this objection, that in looking upon, and taking notice of, the works of God, we are not to consider them abstractly and severally, but we are to consider them as parts of one entire whole, and in their reference to that. As a heathen philosopher, among the Greeks, tells us, “If we should make a judgment of the whole work of creation by this or that less comely part of it, it were the same thing as if one would give an account what sort of creature man is, and take for instance and example, such a one as Thersites, 255or one of the most deformed of all men, and so give an account of the structure of the human body by such a one, that there would he as little cause of cavil, as he would have with a picture drawer, who should find great fault with him that he put not bright colours every where, that there are, any where, dark shadows to be found.” This, and much more to this purpose, is discoursed by a heathen, for the vindication of God as to this thing, that there should be any thing of defect, or not the most absolute perfection to be found in every creature that we can look upon. And again,

(4.) It is further to be considered to this purpose, That we are to consider the time and texture of things in this universe, not barely as now it is, but as at first it was, and to consider what this inferior part of the creation, which was made for the use and service of man y was in its original state, when he was in his original state: that man for whom all this lower world appears to have been made, is become a degenerate creature, an apostate creature. And that, as he is gone very far from his original, things are very far gone from their original, in which they were made for him. The frame of this world is not like what it was. What changes there were in it for the sin of man, before the flood, we know not. But that must have inferred a universal change in all this earth. And we find, as to the point of longevity, things have altered apace and did gradually alter in that respect. So as in a short compass of time, in comparison, lives of seven or eight hundred years, or more, were come to sixty or eighty years, a very great, and hardly a tolerable age, all labour and sorrow. That sickness and mortality are come into this world, it is true: but who brought them in? They were sinners that introduced them. It is sin that hath so slurred the creation of God, as to that noble creature, and as to the subservient creature, proportion ally. And,

(5.) It is further to be considered too, that God hath, since the first creation of things, settled an ordinary course of nature in the world, which ordinarily he doth not invert or alter, but for some very great purposes. As when, now and then, a miracle is to be wrought; otherwise, usually, he doth not interpose to change the course of nature, but lets things run on according to the tendency and current of second causes.

(6.) In the last place, as to this objection, this is further to be considered, that this is more an argument, that the order we find in things should proceed from God, that there is not such an accuracy in every punctilio to be beheld, than if it were so: that is, it is more suitable to the divine greatness. There is 256this, among men, to be observed, that according as they are of greater minds and spirits, they do less concern themselves about light and trivial matters. And they reckon a kind of rational neglect to be greater, to have more in it of majesty, more that doth beseem a great man and a great mind. They are little minds that do minutely concern themselves about trifles and small matters.

2. But again, there lies matter of objection, with some, against the other of these acts. The former, his putting things into order, the latter, his putting things into being. And with this, the objection that lies with divers, and hath done, in latter and former ages, is the authority of that maxim, Ex nihilo, nihil fit, that nothing can come out of nothing, and therefore, there can have been no such thing as a mere creation; which (as I told you) the act supposed, the act of framing of things: the order of things doth suppose the being of them. But this, say they, could never be, that that which was nothing should become something; for common reason doth allege, that out of nothing, nothing can be made, nothing will be nothing still, everlastingly.

But to them, I have only two things to answer—that herein they do mistake the maxim that they rely upon, and—that they contradict themselves.

( 1.) That they mistake the maxim, upon the authority whereof they pretend to rely, that nothing can come out of nothing: for it can only imply these two things—that it is impossible for any thing to come out of nothing by itself, and—that it is impossible that any thing should come out of nothing by a created agent. In both these senses, the maxim is most certainly true.

[1.] That it is impossible, that any thing should come out of nothing of itself: that is evident to every understanding that reflects and considers. If we should but, in our own supposition, imagine, that there were nothing now at all in being of one kind or another, it is certain that to all eternity there would never be any thing in being: as we have had occasion to argue to you heretofore. We find that somewhat now is, and therefore, we are sure that something hath always been: for if there were any time when there was nothing, to all eternity there would be nothing. Because it is impossible that something should ever itself arise out of nothing. In that sense, the maxim is most indubitable; that it is impossible that something should arise out of nothing. And,

[2.] It is equally indubitable in this sense too, that a created agency, or all created agency put together, if it were all to be 257exerted into one act, could never raise something out of nothing. But to bring the authority of this maxim against the omnipotent agency of the supreme and sovereign Cause, is the most absurd collection that can be thought. As if we could measure the Divine Agency by that of the creatures. It might every whit as well be said, that because a child newly born, cannot build a house or a city, that therefore, it can never be done, no agency could ever do it: and the difference is infinitely greater between God’s agency and any creature’s, than between that of the meanest and weakest creature, and that of the mightiest that can be supposed. This is to circumscribe omnipotency, and to deny omnipotency to be omnipotent, which is a contradiction. What greater contradiction can there be, than to deny a thing of itself, to say there is any thing that is not what it is? But it is no contradiction, that that which was not, should be made to be, that that which did not exist, should exist, and so to bring something out of nothing; for that is within the compass of the object of almighty power, And then, I answer,

(2.) As they that do so object, do most manifestly contradict the truth, so it is equally evident that they contradict themselves, in giving the account they do give of the original of things, such as it is. There are two sorts of them.

[1.] There are some; first, that will have all substance to be one, (such as Spinosa and his followers) and so to be uncreated, and that there is nothing created but the modifications of things. But as to them, I inquire whether these modifications were in that substance before, yea o&no? If they were before, then they were not produced, and so nothing is produced. But if they ware not in that substance before, (which they imagine) and yet be something, (as they cannot pretend them to be nothing) then this something is throughout of nothing: and they cannot but be compelled to own so much. And we find it actually to be, for we find things are modified so and so. And then,

[2.] There is a second sort, who do not make all substance to be self-existent and eternal, but only matter, as the passive subject, which the eternal, unmade Mind doth work upon.

But even they also, must be constrained to contradict themselves. And it will appear most evident, that they do so, the matter being pursued: for a mind is not made of matter; there is no kind of cognation between a particle of matter and a thought, and so between the whole of matter and of mind. A mind can never be made of matter, or out of matter. But 258there are minds that are made; our own, theirs, if there were any that were not always; and then, they must be made out of nothing, for out of matter they cannot be made. And so, as to that objection, the objectors are manifestly found, both to contradict the truth, and to contradict themselves; and we need concern ourselves no further with them.²⁷²⁷   Several things, by way of use, were at this time inferred: but the enlargement thereof, being on the entire use made on this act of God; what was now said, is to be found in the Lecture preached December 9, 1693. vide page 266.