TOuching the first , it saith God created , Verse . 1. therein implying the whole Trinity , The Trinitie createth . God the Father , God the Sonne , and God the holy Ghost : for so we learne by conference of other Scriptures with this . Acts. 4.24 . Of the Father giue those Apostls witnes When they lift vp their voyces to God with one accord , and sayd O Lorde thou art the God which hast made the Heauen and the Earth , the Sea & all things that are therin , against thy holy Sonne Iesus , &c. Also 〈…〉 he said to Iob , Where wast thou All things that were made 〈◊〉 of the earth , &c. Iob. 38.4 Of the Sonne and without him was made ●●mselfe what the Psalme saith : Hebr. 1.10 . Psa. 102.25 Thou Lorde in the beginning haste established the Earth , and the Heauens are the works of thy hands . Also that in the Euangelist , all things were made by it , ( to wit , by the worde Christ ) and without it was made nothing that was made . Of the Holy-ghost witnesseth Iob when hee saith , Iohn . 1.3 . his Spirit hath garnished the heauens , Iob. . 26.13 . and againe : The Spirit of God hath made mee , and the breath of the almightie hath giuen me life . 33.4 . And in this place by the iudgement of verye learned , Zanch. de tribus Elo ▪ him . 14. pag. 1. par. Metandis . The Spirit of God mooued vpon the waters : by consequence , those words of Ieremie : The gods that haue not made Heauen and Earth , shall perish from the Earth , and from vnder heauen If then the Holy-ghost should not create , Iere. 10.11 hee should bee no God : yea of all the three persons conclude thus , and so this Prophets testimony shall inferre the creation of each person . Austen saith , Sicut personae sunt inseperabiles , In Genes. ita inseperabiliter agunt : as the persons are inseperable among themselues so doo they worke inseperablye . Againe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil . Opera Trinitatis quoad extra sunt indiuisa & communia , with many such testimonies . In this very place that we now looke vpon , the Hebrue word for God is of the plurall number , to note ( as some thinke ) the pluralitie of persons , & the verbe created , of the singular number , to note the vnity of deitie in them all . And vers. 26. it is said , Come let vs make man , noting the three persons all ioynt creators together , and cannot be vnderstood of Angels , as spoken to them , because man was not created according to the Image of Angels , but of God . Now if any should doubt how the first article of our beleefe agreeth with this which attributeth the creation to God the Father , it may be answered that it is not so doone there , to the ende to exclude eyther Sonne or Holy-ghost , but onely to shew the order and manner of the creation , and other workes of God : for as the father is the fountaine of the Godhead , and yet not therefore either Sonne or Holy-ghost excluded from the same , but each of them God , & equall with the Father as touching the Godhead : so rightly is the Father made author of creation , and yet neither Sonne nor Holy-ghost idle in the same . But 〈…〉 that by a certaine order the 〈…〉 first in order , willeth it as it was , the whole fabrick and course of things created . Then he expresseth this will by his Sonne , in whom as the Image of his Father , the decree and order of all ●he worke shined : Colo. 1.15 . he spake and they were made and distinguished in theyr orders . Thirdly the Holy-ghost together with them both , worketh also immediatly , cherishing and nourishing what was created , and giuing motion vnto them . Thus was there an order in the worke , and yet all three persons ioyntly creators of all together . This marked and remembred , both answereth the doubt now in speeche touching our beleefe , and many other places of Scripture also , wherein the creation is ascribed in shew of words but to one person . Iohn saith , All things were made by the sonne . Paule saith , Yet vnto vs there is but one God , 1. Cor. ● . 6 . which is the Father of whom are all things . And in the same verse he saith of Christ , that By him are all things , and such like Austen saith Filius non agit a se , sed per se . The Sonne dooth not of himselfe , but by himselfe . All which speeches and theyr like eyther in Scripture or Fathers , note an order among the persons in their worke , but exclude none from the same . Note . For as we saye the Fire shyneth by the light which commeth from the same , and yet we make not that light any seruile instrument off or to the same fire , but euen his naturall force and power : So is the Father sayde to doo whatsoeuer hee dooth by the Sonne , and yet not as by any vnder instrument and inferiour meanes , as wickedlye the Arians would conclude , but as by his substantiall power and vertue . And againe , as wee saye the fyre shyneth , and the light of the fyre also shyneth : so all which the Father dooth , the Sonne also dooth . Thus much of this poynte .

2 What was created . Heauen and earth , Verse . 1. say these words of Moses heere : And Heauen and Earth and Sea , and all things that are in them , say the Apostles in an other place . Acts. 4.24 . But that the generalitie bee not mistaken , you must remember that needefull limitation which the Apostle addeth when hee sayth , All things that were made . By him all things were made , and without him was made nothing , That was made , Iohn . 1.3 . By which clause is made a plaine distinction of things created , from things vncreated . Nazianzene & Epiphanius , with other of the old writers , rightly concluded vpon it against the Arians , that as the Father was not made nor created , so neither Sonne nor holy Ghost were . But especially this clause discerneth and distinguisheth the workes of God and good creatures , from sinne and death , and such like , which were not things made , but came otherwise , not things positiuely , as I may speake of themselues , but a priuation , destruction , and horrible deprauation of the order first made by God . Iohn . 8. Thus teacheth Iohn when he maketh Satan the author of lyes , and saith then he speaketh of his owne . Againe when he saith , 1. Epist. 2. the concupiscence of the flesh is not of the Father , but of the world : 3.8 . and in the next Chapter , He that committeth sinne is of the Deuill , for the Deuill sinneth from the beginning . And as for death , By sinne came death , saith the Apostle , and the rewarde of sinne is death , &c. When it is sayd therefore that God made all things , remember to adde this , all things that were made , as S. Iohn dooth , and so shall you exclude from the worke of God , all sinne , death , deformitie , confusion , tyranny , calamitie , and such like , which being neuer made by God , are crept in by Satans malice and mans corruption , as breaches and blots of Gods order .

3 When ? In the beginning saith Moses heere , and much a doo haue curious heads made about these words . But if we haue that reuerent feare in vs , that all men ought to haue toward the word of God , they are plaine inough : for if he had said in the end , God created heauen and earth , would we not streight haue conceiued , that hee created them last , to wit , in the worke of the sixte day ? And why should we not as easily conceiue him , when he saith in the beginning to meane nothing , but first of all , to wit , the first day , and so leaue all vngodly quirkes to a vaine heart , that shall weepe for such wickednes one daye ? In principio , say the best interpreters , that is , Certo ac definito tempore , atque adeò in principio temporum , non ab aeterno . In the beginning , that is in a certaine and definite time , and euen in the beginning of time not from euerlasting . In principio , scilicet creandi . In the beginning , to wit , of creating ●aith very rightly : Abben Hezra , God created heauen and earth . And let these graue lights of graue and learned men sway more with vs then a thousand subtilties , which as Syrach speaketh , are fine subtilties , but vnrighteous . This creation of it in the beginning , Syra . 19.24 conuinceth the falshood that it is eternall . So do many things mo beside this , and namely that computation which is generally receiued of all men of the yeares which it hath indured , and which be now past since the creation . But neuerthelesse on go some with their blinde concepts , and would prooue the contrary . For first say they , The 1. are ▪ against the creation of the world . if we grant the world had a beginning , then was God idle euer before , but that is absurd , therefore it was not created , but was eternall . We may answer them first , that the rule which they harpe vpon in this argument , namely that Perfectissima causa non est otiosa : the most perfect cause is not idle , Non est vera dea gentibus voluntariis , is not true of such things as worke by will , or willingly , as the most excellent Carpenter may forbeare his worke and action a time . If they thinke that God was alone , therein they shew themselues carnall and speake carnally . For how should he be alone more then , then now , vnto whome all things are present , though they be future , and things that are not as if they were . Hierom vpon this occasion citeth that saying of Scipio . Nunquam minus solus qùam cum maxime solus . Neuer lesse alone then when I am most alone . And cannot this be true much more of God , that he is not alone without these creatures which he made . Could he say it when his countrey was lost , his wife and children , freends and louers , that yet all his good was with him , and cannot the Lord say it much more , that his good standeth not in the presence of creatures , but before euer they were , and now that they are , yet all his is with him without them ? Christ sayth , hee is not alone , Iohn . 8.29 . not in respect of any company of man or creature , but in respect of his Father whome he saith to bee with him . Nowe shall Christ not bee alone in respecte of hys diuine coniunction with hys Father , and shall it not be alike with the Father in regard of his sonne , and with the holy Ghost in regard of them both , and with eache of them in respect of others . Surely that inseperable vnitie of the Trinitie denyeth to euery person a possibilitie to be alone . And that insearchable mysterie of the fruition of his owne glorye , is other manner of company ( if I may so speake ) then all the creatures of this world can yeeld him .

O but yet say they , what did God euer before . Verely saith Austen , he made Hell for such busie braines & vnreformed harts and toongs , that will so curiously enter into Gods secrets . How much better would the words of the modest and godly Apostle become them . Rom. 11.34 O the deepenes of the riches both of the wisdom and knowledge of God : howe vnsearchable are his iudgements and his wayes past finding out , who hath knowne the minde of the Lord , or who was his counsell●r , &c.

Secondly they reason thus . The moouer & the thing mooued , be relatiues , and the one supposeth the other . But God the moouer was euer , therefore the thing mooued , to wit the world . But we answer them to this also truly , that if there be a moouer actually , then there must needes also be a thing mooued . But God though he were from euerlasting himselfe , yet did he not actually mooue in respect of these outward creatures , which are without his essence , but onely was Mouens potentia . It is farre differing therefore to speake of one as was said before , that worketh by wil and freely , & to speake of a thing that worketh naturally , & it is no absurditie to say , that the relation betwixt the first cause & the world made , began in time , since the creation of the world is an outward action of God , & voluntary . The very same answer may be made vnto the rule , when the cause is , the effect is , the cause eternal , therfore the effect , to wit , the world . For this holdeth in natural things also , that worke naturally & necessarily , but not in things the worke freely & willingly , as God did in creating . Otherwise euery house must be as ancient as the Carpenter that made it . No the relation ther betwixt the cause & the effect , beginneth in time after , because he is a voluntary cause , & so is it with God . Silly then & slack are these conclusions you euidently see , and far from demonstrations .

Thirdly they reason thus . That which hath no alteration , is not subiect to generation or corruption : The heauen hath no alterations for thus many thousand yeares none haue beene obserued . Therefore it is not subiect to generation to be made , or corruption , to cease to be . Therefore it is eternall . We aunswer , that all though it might be truly sayde , that many partes of the world are subiect to alterations , as the aire , the water , the earth , &c , and consequently the whole not perpetuall , whose parts be alterable . Yet with diuinitie we rather say , that Generatio physica , naturall generation and creation be two things , and differ much : so do Corruptio physica , naturall corruption and violent destruction , which a renuing shal follow . Therefore although neither generation nor corruption can be without alteration , yet things may be created that haue no alterations , as Angels , stars , soules . And by diuine power celestiall bodies may be destroyed , or at least changed and renued according to the saying : Heauen and earth shall passe , and againe : They all shall waxe old as doth a garment , &c. Behold I create a new heauen , and new earth , and with such like . For the argument then it may be granted , that albeit the world was not Genitus , generated , as I may say , yet it was created by God of nothing , and so their purpose faileth for all this cauill also .

Fourthly they say , Time is eternall , therefore motus , moouing : for time is the measure of moouing : & if motion , then a thing moued , to wit , the world , &c. For answer wherevnto , first the consequence may be denyed : for time is not onely taken as philosophy taketh it , for measure of moouing , according to first and later . But sometime it is put simply and absolutely for the continuance of a thing , though it be not the measure of the motion of the same . So may we call eternitie , and that infinite continuance , that I may so speake of God , who hath bin from euerlasting . But this is improperly , for indeed the maner that hath taken place in schooles , is to call time the measure of mouing . Now Aristotle not able by naturall wit , to see rightly what difference was betwixt time & eternitie , or what maner of continuance eternitie was , iudged time to be eternall , because he saw an eternitie of a moouer : which is not so , for there may be a mouer eternall , to wit , God , albeit no motus corporis mobilis : for God is not corpus mobile , as the parts of the world are , & as philosophie meaneth . Now Tempus est mensura motus corporis mobilis non dei , according to Philosophy . Secondly touching the antecedent , that time is eternall , it may truly also be denyed . And for that which is vsually brought to prooue it , that it began with the first moouer in some moment or poynte of time , which point being a coniunction of passed and future , presupposeth a point passed , and so an other infinitely : it may be answered that euery point of time is not a continuer & ioiner of passed and future , but it is also sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , amending of time , whether it be at the beginning or ending , for as for example , the point in the line is not euer a continuer of the same line , ioyning that which followeth after , to that which went before , but also a certaine thing both beginning and ending the line : So in time , there is Nunc initians , a beginning , and an instant , or a present that beginneth with the thing , as when the world tooke his beginning , then began also such an instant or present , there is also Nunc continuans , a continuing pointe , which is properly called time , because Tempus est fluxio à priori ad posterius , a going from the first to the later , and at last there shall be Nunc terminans , an ending point , to wit , the end of the world now thus created , moouing and b●ing . Nothing therefore helpeth this argument , to prooue an eternitie of the world , more then the rest did . Many mo might be alleadged to this purpose , but no better then these , and I iudge neither these nor them very pleasant to such as I specially labour to profit , because they conceiue not such consequences . Wherefore I cut them off , and this onely I commend vnto you to be thought of . It is impossible euen by the Philosophers owne rules that there should be mo infinites then one . Now God is one infinite , therefore nothing els in heauen or earth beside . But whatsoeuer is else it had a beginning , and many things shall haue an ending also . The rest by his power shall haue an eternitie giuen them to continue not of themselues .

4 How did God create all things ? Not by or with any labour , Psal. 33. Rom. 4.17 . but by his word : for He spake the word ( saith the Psalme ) and they were made , he commanded and they were created . Liberrime sine vlla coactione , non necessitate absoluta , sed necessitate consequentiae , nempe suae voluntatis . Freely without any constraint , not by an absolute necessitie , but by a necessitie of consequence , to wit , of his owne good wil. Solo nutu sine vlla mutatione aut fatigatione . Onely with his beck without any change or wearines in h●mselfe , which is the highest and excellentest kinde of working .