A briefe institution of the common places of sacred divinitie. Wherein, the truth of every place is proved, and the sophismes of Bellarmine are reprooved. Written in Latine, by Lucas Trelcatius, and Englished by Iohn Gawen, minister of Gods word.

OF CREATION.

The Part Confirming. CHAP. III.

THat sorte of Divine Actions im∣manent, wee haue already de∣clared in the doctrine concerning Predestination: now by order wee passe to Gods actions externall.

Of these, according to the double obiect, there ought distinctly to be had a double respect, and notice: for those divine actions, which passe o∣ver vnto the Creatures, doe eyther be∣long to this common nature, the com∣mon

beginning of things naturall: or to speciall grace, the speciall beginning of thinges supernaturall, vnto the com∣munion whereof, Man is to bee ad∣vanced.

Those which concerne Nature, men distinctly consider to be eyther that first beginning (or springing vp) as it isa 1.1 in the doing (or making:) or the conserva∣tion of the same, asb 1.2 it was already done (or made): that wee are wont to expresse by the name of Creation, but this, by the name of Providence.

The Worke of Creation is known of vs two wayes; the one common accor∣ding to the common consideration of all thinges which were created, even as the generall, and every speciall of them haue their proper conditions in nature, which were effected, since that first v∣niversall beginning in the very time of Creation: the other particular, accor∣ding as there is a singular respect, and expresse marke of the same: the first ma∣ner properly belongeth to Divinity, the second, to the science of thinges Na∣turall.

Creation therefore Theologically, is the first bringing foorth of Nature, and of thinges in nature done (or made) by God in the beginning of time, and fi∣nished in the space of six dayes, vnto his owne glory, and the salvation of the Elect.

The Cause Efficient of Creation is God: for the thinges created were not by one vnderstanding conceyved, and by another procreated, as the Valentini∣ans thought; not by another Nature, which Cerinthus calleth one while, the Wombe; another while, the Generall Worke, not by the Angels, as the Sy∣monians deemed: not by their peculi∣ar spirites, called Daemones, as the Phi∣losophers: Lastly, not by Fortune, as Epicures; but by God they were pro∣duced and disposed:c 1.3 which beside the Scripture, eyther the distinct wor∣kings of the three persons, or the nature or maner of the Creation, or lastly, the manner of beginning doth con∣vince.

The persons working in the Cre∣ation are, as the Causes: first, the Primordiall Cause is the Father,d 1.4 the working cause is the Sonne,e 1.5 and the perfecting (or finishing) cause is the ho∣ly Ghostf 1.6.

The manner of Creation is two-folde; the one by the bringing forth of things, the other; by the most wise set∣ting of them in order,g 1.7 both of them is from God, eyther immediately or medi∣ately. The consideration of beginning is, that it should loue singularity; and there can bee no vniversall first thing, vnlesse it bee one, neyther one vnlesse it be God.

The matter of Creation ought to bee distinguished two wayes, according as there is one creation primary & immedi∣ate, & another secondary, and mediate.

There was no primary matter of crea∣tion, neyther with God coeternal, nor of God existent, or as a materiall cause put or spread vnder the work of this creatiō: for God gaue not immediately the be∣ginning of nature by nature, but by him∣selfe:

& for that he is of infinit power: he necessarily excludeth all matter; wher∣fore out of nothing, as it were the bound, God brought forthh 1.8 nature by his owne power.

Of the second and mediate Crea∣tion, the matter is two-fold: the first, and that which springeth from the first.

Of the first matter there is a double knowledge: the first in the purenesse of it owne nature absolutely, and by it selfe: the other with a respect vnto o∣ther thinges, as the beginning & first subiect, of which thinges are made and consist. In both notions it is descri∣bed of Moses; first, as touching the substance, in that it is partly earthly, & partly watery; for herevnto tend the names of earth and water: Secondly, as touching the quantity, in that it is ai 1.9 huge heape, and yet not onely ak 1.10 worke of manner (or fashion) but in very deed, a Being layde (or spreade) vnder all thinges: Thirdly, as touch∣ing the quality, in that it was darke, & obscure, which the Spirite of God lay

vponl 1.11.

The matter of the Secondary crea∣tion, to witte, being that, which of the first sprung, is wont to be shewed by the Name of Nature by the Philoso∣phers, as by the names of heaven and earth in the scriptures.m 1.12.

For of the thinges drawne forth of that first matter, there are two sortes plainely differing between themselues, although Analogically, they are refer∣red to the common respect of one kind: for some are Compound, Elementall, and Materiall in this world, which are manifested by the name of Earth: o∣ther some are Simple and Immateriall, aboue this world, in the heavenly pla∣ces, by God set in order, which are made knowne by the Name of Hea∣ven.

By the manner of them a two-folde Nature is made: to witte, an Inferior, and Superior: the one is considered in this vniversalnesse of thinges naturall, in which man also is: the other in the vniversality of thinges, put aboue the

nature of this world, in which also are the Angels: the truth and manner of both may more conveniently be con∣cluded by the forme of Creation.

The Forme of Creation, to wit, of that which is Primary, is both that hidden force of divine Power, put into that first matter, according to the being and conditions of the same: as also the Externall, Immediate, and instant bringing forth of the matter, & the state thereof, without shape and order: But, of that which is Se∣condary, the Forme Internall, is that common and hidden nature of the whole frame, which God hath imprin∣ted into all thinges after a common meane and manner: but the externall, whereof speech is here, is that powerfull bringing forth of all thinges, out of the first matter in the beginning of time, by the space of sixe dayes; as also the most godly disposing of the same, both in themselues, and among them∣seluesn 1.13.

Now the truth of this bringing

forth, and disposing is two wayes dis∣cerned, according as the Nature of the thinges brought forth and disposed, is two-fold: the one is Inferior, or ele∣mentall & materiall: the other, superior, simple and Immateriallo 1.14.

Of this Inferior Nature, there are two parts; Elementall, and Ethereall.

The Elementall part, is of bodies, by their Nature, subiect to change, below the Region of the skie, whether they be simple or compound.

The Simple Bodies are the Ele∣ments, the beginnings of things com∣pound, which in a most godly & most convenient order were at first createdp 1.15. The compound bodies were cōpounded eyther of two elements, or of three only, or of all the fower: those are called im∣perfectly, these, perfectly, mingled. Of these, some are without life, some having life; those which haue life, are eyther onely growing as Plants,q 1.16 or growing & feeling, as the brute beasts:r 1.17 or lastly, growing, sensible & reasonable, as mans 1.18 of whome wee shall speake, in the

third booke of this Institution.

Of the part of this Inferior and E∣theriall Nature, there are two sorts of Orbes (or Spheres) with starres, and without starres.

Those with starres, are both the moueable Firmament every way shi∣ning, with the thicker partes of the Spheeres, as also the skie of the Pla∣nets, contayning in compasse thereof seaven Orbest 1.19.

Those without starres, are both the Superior Orbe, or the Primum mobile, which turneth about in compasse all the Inferior partes, as also the inferior Orbe which is in the ayrie skie.

Of the superior or super-celestial na∣ture, there are two partes, the one contayning, which Empireum, the first and vnmoveable, in Scripture called theu 1.20 Heaven of Heavens: the other contayned, which besides the blessed Soules, of whome wee will speake about the end of this Institution, are the Angels: of whome in the Scriptures, a description is expressed, both in a ge∣nerall

and particular manner.

In a generall manner, as touching their Essence: for they are things tru∣ly subsisting, orx 1.21 spirituall substances incorporal & indivisible; as touching the properties of their Essence, Inter∣nall, they are indued with vnderstan∣ding and will, and according to theyr owne naturall perfection, being oppo∣site to thinges corporate, they are simple substances: but externall, in propriety of nature finite, in place de∣finite, the Administers of God their Creatory 1.22.

By a particular manner, they are discerned, eyther as they are good, or else as they are evill.

Good, who continued, and were confirmedz 1.23 vnchangeably in their na∣turall dignity, wherein they were created by the speciall grace of the Creator, whose worke and office is to serue God, and men after God, eyther immediately in respect of their owne nature,a 1.24 or mediately by dispensation of the assumption of bodies, eyther

b 1.25humane, or fieryc 1.26.

But evill, who from that their naturall dignity, freely & malitiously fell: whose worke is, being proper and voluntary, both to worke evill of themselues, in themselues, and by themselues, as also to tempt, and induce other to the wor∣king of the same:d 1.27 but being improper and not voluntary, it is to serue God, & to restraine and yeelde all their po∣wer, whether illuding, or lying, or actiue, and effectuall, vnto his own will, so, as they can vse the same, neyther o∣therwise, nor to any other end, then God most wisely hath decreede 1.28.

The End of Creation is two-fold, the furthest & highest, is the glory of God the worker, in his goodnes, wisedom, & power: for the faculty (or vertue) put n••o the things commendeth:f 1.29 his goodnes, the order of them his wise∣dom, & the maner of both his power: the neerest end is of the worke,g 1.30 that all thinges by their vses should serue for the Salvation of the Elect.

Of CREATION, the Part Confuting.

Distinctions for the Cause Efficient.

I.

CReation is sayed to bee eyther pro∣perly, concerning the work of the first bringing forth of thinges, or Me∣taphorically, of those things or works, which are of no lesse vertue and power: both wayes it is attributed to God a∣lone.

II.

THose things are created, which are made of no substantiall and materi∣all beginning: but those things are ge∣nerated, which are made of a fore-being matter: the Creation of God is by him∣selfe, but the generation of nature next after God.

III.

NO things being apt to generation or corruption, which are brought forth of God, by second causes cōming between are properly sayed to be crea∣ted; because to be created, is immediate∣ly to be brought forth of God.

IIII.

CReation is two-folde, Actiue and Passiue: the one sayeth, that there is a divine Essence, and that the Crea∣ture cannot exist, vnlesse hee put the case, that there is a divine Essence: the other sayeth that the Creature was re∣ally brought forth by God, and noteth withall a creating Essence,

V.

TO Create, and to make, differ, be∣cause that more strictly taken, sig∣nifieth, of nothing to make somewhat: but this more generally importeth not that onely, but also to bring forth som∣what out of a matter, lying and being before.

VI.

THe thinges themselues, and the nature, & substance of them ought to be distinguished from the evill, that comes vnto them, and from the Acci∣dents of the thinges and substances.

For the MATTER.

I.

THere is one respect or maner of the Primary Creation, another of the secondary: wherefore that generallu 1.31 Alarme of the Philosophers, of no∣thing, nothing is made, may be fitted (or applied) to the estate of bodily things, but cannot bee opposed to the Creation.

II.

NOthing is sayed to bee eyther pri∣vatiuely, or Negatiuely: Nega∣tiuely, of the Primary Creation, Pri∣vatiuely of the second.

For the FORME.

I.

THe signification of beginning is threefold: for it pertayneth eyther to the time or to the thinges and cau∣ses: or lastly to the order: but it is ta∣ken

in the first signification, when wee treate of the beginning of Creation.

II.

THose thinges which of Moses are written down of the forme, and or∣der of things created, are not to bee ta∣ken Allegorically, but Physically, (or Natural••y.

Notes

• a 1.1

  In fieri.
• b 1.2

  In sacto.
• c 1.3

  Psal. 33.9. Esa. 40.28.
• d 1.4

  Act. 17.24.
• e 1.5

  Col. 1.16 Ioh. 1.3.
• f 1.6

  Gen. 1.2. Psal. 33.6.
• g 1.7

  Iob. 9.8. Esa. 40.22
• h 1.8

  Psal. 33 9. Rom. 4.17 Heb. 11.3.
• i 1.9

  Jngens moles.
• k 1.10

  Plasma rationis.
• l 1.11

  Gen. 1.1.2. &c.
• m 1.12

  Psa. 124 8. & 134.3. Esa. 37.16.
• n 1.13

  Gen. 1. per totum caput.
• o 1.14

  Heb. 1.10.
• p 1.15

  Ge. 1. to v. 10.
• q 1.16

  1 Gen 1.11.12.13.
• r 1.17

  Gen. ••.20 21.
• s 1.18

  Gen. 1 28
• t 1.19

  Gen. 14.15.16.
• u 1.20

  Act. 1.11 Eph. 4.10. 2 Chr. 16.14.
• x 1.21

  Psa. 104.4.
• y 1.22

  Heb. 1. v, vlt. 1. Ring 22 20.
• z 1.23

  Mat. 18.10. & 2••.30.
• a 1.24

  Mar. 6.10 Psal. 103.20.21.
• b 1.25

  Gen. 13.2.4. Heb. 13.2. Mat. 28.3.
• c 1.26

  Es•• 6.2. Ezec 1.••. 2 Kin. ••.
• d 1.27

  Io. 8.4 Iud. ver 6. Iob. 1.11 1. Pet. 6.8
• e 1.28

  1. Kin 22 20. Iob. 16. & 2.1.
• f 1.29

  Ge 1.31. Psal. 0••.24. Prou. 16.4
• g 1.30

  Gen. 1.28. Psal. 8.7. Heb. 2.7.8.
• u 1.31

  Classicum.