Having considered God’s eternal purpose, as respecting whatever shall come to pass, which is generally called an internal, or immanent act of the divine will, we are now to consider those works which are produced by him, in pursuance thereof. It is inconsistent with the idea of an infinitely perfect Being, to suppose, that any of his decrees shall not take effect, Hath he spoken, and shall he not make it good? Num. xxiii. 19. His counsel shall stand, and he will do all his pleasure, Isa. xlvi. 10. This is a necessary consequence, from the immutability of his will, as well as from the end which he has designed to attain, to wit, the advancement of his own glory; and therefore, if he should not execute his decrees, he would lose that revenue of glory, which he designed to bring to himself thereby, which it cannot be supposed that he would do; and accordingly we are to consider his power as exerted, in order to the accomplishment of his purpose. This is said to have been done either in the first production of all things, which is called, The work of creation, or in his upholding and governing all things, which is his providence; both which are to be particularly considered. And,
I. We are to speak concerning the work of creation, and so to enquire what we are to understand by creation, and to consider it as a work peculiar to God.
II. That this work was not performed from eternity, but in the beginning of time.
III. How he is said to create all things by the word of his power.
IV. The end for which he made them, namely, for himself, or for his own glory.
V. The time in which he made them. And,
VI. The quality or condition thereof, as all things are said to have been made very good.
I. As to the meaning of the word creation; it is the application thereof to the things made, or some circumstances attending this action, that determine the sense of it. The Hebrew and Greek words[[1]], by which it is expressed, are sometimes used to signify the natural production of things: Thus it is said, in Psal. cii. 18. The people that shall be created, speaking of the generation to come, shall praise the Lord; and elsewhere, in Ezek. xxi. 30. says God, I will judge thee in the place where thou wast created, that is, where thou wast born, in the land of thy nativity. And sometimes it is applied to signify the dispensations of providence, which, though they are the wonderful effects of divine power, yet are taken in a sense different from the first production of all things: thus it is said, in Isa. xlv. 7. I form the light, and create darkness; which metaphorical expressions are explained in the following words, I make peace, and create evil.
And, on the other hand, sometimes God’s creating is expressed by his making all things; which word, in its common acceptation, is taken for the natural production of things; though, in this instance, it is used for the production of things which are supernatural: thus it is said, in John i. 3. All things were made by him; and elsewhere, in Psal. xxxiii. 6. By the word of the Lord were the heavens made, and all by the host of them by the breath of his mouth. Therefore it is by the application of these words, to the things produced, that we are more especially to judge of the sense of them. Accordingly, when God is said to create, or make the heavens and earth, or to bring things into being, which before did not exist, this is the most proper sense of the word creation; and in this sense we take it, in the head we are entering upon. It is the production of all things out of nothing, by his almighty word; and this is generally called immediate creation, which was the first display of divine power, a work with which time began; so we are to understand those words, In the beginning God created the heaven and the earth, Gen. i. 1. that is, that first matter out of which all things were formed, which has been neither increased nor diminished ever since, nor can be, whatever alterations there may be made in things, without supposing an act of the divine will to annihilate any part thereof, which we have no ground to do.
Again, it is sometimes taken for God’s bringing things into that form, in which they are, which is generally called a mediate creation, as in the account we have of it in the first chapter of Genesis; in which God is said, out of that matter which he created at first, to create the heavens, the earth, the sea, and all living creatures that move therein, after their respective kinds, which no finite wisdom, or power, could have done. The work was supernatural, and so differs from the natural production of things by creatures, inasmuch as they can produce nothing, but out of other things, that have in themselves a tendency, according to the fixed laws of nature, to be made, that which is designed to be produced out of them; as when a plant, or a tree, is produced out of a seed, or when the form, or shape of things is altered by the skill of men, where there is a tendency in the things themselves, in a natural way, to answer the end designed by them that made them, in which respect they are said to make, but not create those things; so that creation is a work peculiar to God, from which all creatures are excluded. Accordingly, it is a glory which God often appropriates to himself in scripture: thus he is called, by way of eminence, The Creator of the ends of the earth, Isa. xl. 28. and he speaks, concerning himself, with an unparalleled magnificence of expression, I have made the earth, and created man upon it; I, even my hands, have stretched out the heavens, and all their host have I commanded, Isa. xlv. 12. and he is said to have done this, exclusively of all others: thus he says, I am the Lord, that maketh all things, that stretcheth forth the heavens alone, that spreadeth abroad the earth by myself, Isa. xliv. 24. And, indeed, it cannot be otherwise, since it is a work of infinite power, and therefore too great for any finite being, who can act no otherwise, but in proportion to the circumscribed limits of its own power; and being, at best, but a natural agent, it cannot produce any thing supernatural. From whence it may be inferred, that no creature was an instrument made use of, by God, in the production of all things; or that infinite power could not be exerted by a finite medium: but this has been already considered, under a foregoing answer.