신학의 정수 - 윌리엄 에임스(1642년)

1. THe Efficiency of God, is either Creation or Providence.

2. Creation is the Efficiency of God whereby he made the World of nothing, in the beginning very good.

3. Active Creation is conceived, by the manner of a transient action, in which there is alwayes an Object presupposed about which the agent is exercised, yet it is not formally, transient but only virtually; because it doth not presuppose, but make an Object.

4. Passive Creation is conceived by the manner of mutation, which is improperly called mutation.

5. Creation respects the whole world, that is, whatsoever doth exist besides God.

6. Hence, both all things which exist besides God are created, and they are altogether created, that is, as well according to matter, as according to forme. Rev. 4. 11. Because thou hast made all things. Col. 1. 16. For by him were made all things which are in Heaven, and which are in Earth, visible and invisible.

7. Creation doth produce Originally, because it produceth a being, not only as it is a being, but also absolutly in every part.

8. Therefore before the Creation, the Creatures⁴⁰ had no reall being either of existence, or Essence, although they had a known being from eternity in the knowledge of God.

9. Creation then produceth out of nothing, that is, out of matter that doth not praeexist, that hath a being before, but co-exist, that hath a being together with the thing created: For there was nothing from eternity besides God, neither is God the matter or part of any Creature, but only the efficient cause.

10. Indeede somethings are said to be created, whose matter did pre-exist: but then Creation respects not only that immediate action, whereby it comes to passe that such things are; but also a mediate action, whereby it comes to passe that the matter it selfe should exist of which they are formed: so it was in the Creation of plants and living Creatures, Genes. 1. 20.

11. That nothing, or not being of things, did goe before their being: not only in order of nature, for so they might co-exist with God from externity: but also in order of duration, continuance, according to our manner of conceiving.

12. Hence that beginning in which God is said to create the world, was the end of that duration which nothing had, and the beginning of that which a the world had.

13. Therefore God would by the Creation, both shew forth his perfection, that he did not neede any Creature or outward thing; for then he had created the world as soone as he could. And also his freedome whereby he brought forth all things without naturall necessity, for if he had created necessarily, he had done it from eternity. Rev. 4. 11. Psal. 115. 3.

14. The world neither was made from eternity, neither could be created from eternity, in that disposition, and order of things, which now it hath.

15. That day had not been, if infinite dayes ought to have gone before, for those dayes going before had never been ended, that that might succeed them.

16. Hence also it followeth that no Creature was, or could be a cause either instrumentall, or principall in the act of Creation.

17. Every thing created was very good, because it was made neither rashly, nor in vaine, but unto the end which the Maker did attaine unto. Gen. 1. 31. Whatsoever hee made was very good. 1 Tim. 4. 4. Whatsoever God made is good.

18. Goodnesse of a thing created is that perfection whereby it is fit to the use it serves⁴¹ for: Now that use is particular, or universall.

19. The Particular is that proper operation to which any thing serves in its proper nature.

20. Universall use, is the ordaining of one thing with others, for the perfection of the Universe or whole. Psal. 104. & 148. Esay. 40. 13.

21. By this goodnesse all created things in their naturall manner tend to God from whom they came. For the second being is from the first, and for the first. Hence those phrases. From him, through him, and for him are all things. Rom. 11. 36.

22. Now naturall things tend unto God. 1. In that they declare Gods Glory. Psal. 19. 1. 2. That they give occasion to us to know, and seeke God, Rom. 1. 20. Acts 17. 26. 3. In that they sustaine our life, that we may live well unto God. 1 Cor. 10. 31. 1 Tim. 4. 3. 4.

23. Time doth co-exist or hath a being together with all naturall things, as appeares in that phrase in the beginning: for then was the beginning of time.

24. Place also doth co-exist, that is, a certaine space, wherein the extention of the Creature is bounded. Genes. 1. 22.

25. But these are not properly created, but concreated, or annexed, knit to the things created: because they have not an absolute, but only a relative entitie or being.

26. Because God created all things of nothing, therefore our faith rests in him against hope, under hope, for those things which are not, as if they were. Rom. 4. 17. 18.

27. The Creation of the world is distributed according to the parts of the world: for although the world be one, by unity of aggregation, order, and end; yet it consists of parts, distinguished not onely according to the situation, but also according to the Essence, and Existence.

28. But the Creation of these parts of the world, was not altogether and in one moment, but it was finished by parts succeding one another, in the space of six dayes.

29. Creation then is of the parts of the world, that are either immediatly perfect, or mediatly, Psal. 33. 6. Heb. 11. 3. Gen. 2. 7. 19. 22.

30. Creation of things immediatly perfect is, that whereby things were made having their principles, both materiall and formall, at the first ingenerated in them, and that in a compleat existence.

31. Hence those Creatures of themselves are subject to no essentiall change; as generation, or corruption.

32. The parts immediatly perfect are the highest Heaven, and the Inhabitants of it the Angels.

33. The highest Heaven, is the dwelling-place of Gods holinesse, full of all things which pertaine to eternall blessednesse: where the Majesty of God doth present it selfe to be seene as it were Face to Face. 1 Cor. 2. 8. Marc. 12. 23. 1 Cor. 13. 12.

34. It is called the third Heaven, Empyreum fiery, The Heaven of Heavens, and Paradise. 1 Kings 8. 27. Mat. 18. 10. Marc. 12. 25. 2 Cor. 12. 2. 4.

35. This Heaven is meant. Gen. 1. 1. Heb. 11. 10. 16.

36. Angells are Spirits of primary perfection, created to minister unto God.

37. That Angels were ereated appeareth, Col. 1. 16. Psal. 14. 8. 5. That they were created the first day with the highest Heaven, appeareth. 1. From the likenesse of nature, that they have. 2. In that they are faid to have as it were applauded God in the Creation of other things. Iob 38. 7. 3. In that they are Spirits. Heb. 1. 14. Luc. 24. 39. Ministers of God. Heb. 1. 7. 14. Of chiefe perfection, and of an immortall nature. Luke 20. 36.

38. Hence the Angels doe so excell in cleere seeing reason, that they are said to be as it were, full of eyes, presently discerning what God would have done by them, and how it is to be done: And in liberty of will, that they performe their offices with diligence, Psalme 103. 20. And in perfection of strength, that they are able to doe great things. 2 Peter. 2. 11. And in greatest agility, that as if they had wings, they doe swiftly dispatch that which they have in Commission. Ezech. 1. 6.

39. Their Ministery is to celebrate the Glory of God; and to execute his commands. Psal. 103. 20. Especially about those who shall be heires of eternall life. Hebr. 1. 14. Psalme 91. 11. & 34. 8.

40. They were created sound in holinesse, and righteousnesse, Lu. 9. 26. John 8. 44. Iude 6. 2. Pet. 2. 4.

41. In number they are very many, unto ten thousand times ten thousand. Dan. 7. 10. Hebr. 12. 22. Mat. 26. 53. They are distinguished among themselves, in respect of their Offices, & Objects, about which they are exercised. Ephe. 1. 21. And they are under the command of God and Christ only.

42. By the Creation God is known, but not God the Father, Sonne and Holy Spirit, because that effecting power whereby the world was created, pertaines to the essence of God, and not to his personall subsistence.

43. Creation of the parts of the World mediately perfect, is whereby things were made of principles, that did exist before.

44. Hence those Creatures are subject to change and corruption.

45. Those things that were mediatly perfect have a double existence; first a rude⁴² and incompleate, then afterwards a compleat, distinct, and beautified existence.

46. The rude and incompleat existence of things was in that masse which in the beginning was created, without forme, void, and involved in darknesse, which is called Earth, Waters, the Deepe.

47. It is said to be without forme; not because it had no forme, but because it neither had beauty, and ornament, nor a compleat act of those formes which were afterwards to proceed out of it.

48. In the constitution of the compleat existence of things, two things are chiefly to be respected; Namely, the manner, and order.

49. The manner of constitution containes foure things. 1. The command of God producing every thing: Let be, or let this or that be done: wherein the power of God shines forth, that by his only word or will he did all things. Psal. 33. 9. Psal. 115. 3. 2. His approbation⁴³ acknowledging the same thingh brought forth as good, God saw that it was good. Hence the goodnesse of Cod shines forth, that he produced all things to a good end and use. Psal.19. 2. 3. His ordination assigning to every thing his use; Let it be to this or that end. Hence the wisdome of God shines forth whereby he hath assigned severall uses to every thing, in a most fit way. Ier. 10. 12. & 51. 15. He made the Earth by his power, he stablished the habitable World by his wisdome, and stretched out the Heavens by his prudence. 4. The establishing of a Law, and order, perpetually to be observed in that thing, which is also joyned with ordination. Hence the constancy of God shineth forth, that he would have all Creatures to observe their order, not for some dayes, or yeares, but to the end of the world.

50. These former are not severally expressed in some kind of things; because their imperfection depends upon the perfection of other things: yet in common reason they doe equally agree to all.

51. The order of constitution was thus: In the first day after the bringing forth of the highest Heavens, the Angells, and the unshapen Masse, the subtilest part of that Masse being called forth upward, there was made light, that is, shining fire.

52. On the second day, Of that part which in subtilty came neerest to the former there was made Aire.

53. On the third day, the parts of the Masse were so distributed, that the Waters being gathered, in their channels, of that part which was for the greatest, the Séa was by it selfe, and the Earth appeared adorned with Herbs and Trees.

54. On the fourth day, The Luminaries of Heaven were made, to give light upon the Earth.

55. On the fifth day, Fishes, and Birds, that dwell in the aire and water were brought forth.

56. On the sixth day, were brought forth all Terrestriall living Creatures, first the brutish Creatures, and then afterward man: and so the Heavens and Earth were perfected, and all the Hosts of them.

57. In this order the wisdome, power and goodnesse of God doth greatly shine forth.

58. His wisdome. 1. In that the simple elements were first created before things elementary or concrete, and compounded. 2. In that among simple things the more perfect were made first, which come neerest to the nature of God. 3. In that those things were first created which only have being: then those which beside being have also life: then those that beside being and life, have also sence: then last of all, those things which beside being, life and fence, have also reason. 4. In that in simple things, there was a progresse from things more perfect to things lesse perfect, but incompound things from things lesse perfect to things more perfect, from plants to men.

59. The power of God shined forth in that he first created the Plants, Herbs and Trees, before the Sunne, and Stars, which are wont to be causes in their producing.

60. The goodnesse of God shined forth in that he created dwellings, before inhabitants, food before living Creatures, those things which should be usefull for man, before man himselfe.

61. Man as he was the last of the Creatures, so was he the Compendium, abridgement of all Creatures, both immedatly and mediatly perfect, partaking the nature of the one, in his soule, and of the other in his body.

62. He was the end of the Creatures mediatly perfect, and so in Gods-intention respected in them, and above them.

63. Hence he is said to be created in another manner then the other Creatures: for they were brought forth by a word only: let there be light, let there be a firmament. But man was brought forth as it were with greater counsell, and deliberation: Let us make man. Gen. 1. 26.

64. For the body was first prepared, and afterward the soule was inspired. Gen. 2. 7. The body of Elementary matter, but the soule was produced of no matter being before, but immediatly by the power of God.

65. The Excellency of man was placed chiefly in this, that he bore the Image of God.

66. Three things are required to make an Image. 1. That it be like. 2. That it be expresse, and framed to imitate another thing as an exemplar, or copy. 3. That that likenesse be either in its specifiall nature, or most noble perfection.

67. Hence it is, that in the inferior Creatures the Image of God is not properly found; but only a shadow, and footstep of it.

68. But in man the proper reason of an Image is found, yet not perfect, which is only in the Son of God. Col. 1. 15. Hebr. 1. 3. But imperfect, not with a privative we, but negative imperfection.⁴⁴

69. This Image then is a conformity of man, according to his measure, to the highest perfection of God.

70. All this Image was naturall to man, but in a different respect, for it was partly the very nature of man, partly it flowed from the principles and perfection of nature, and partly it was due to nature in a certaine manner.

71. The Image of God in man was partly inward, partly outward. The inward, was the perfection of body and soule.

72. The perfection of the body is that whereby it was absolutely fitted for comlinesse and use agreeable to Gods Will. Gen. 2. 25. Rom. 6. 13.

73. The perfection of the soule was that whereby it was of an immortall nature, not only in those faculties by which it was a free principle of its own actions, in understanding and will, but also being adorned with gifts whereby man was made able, and fit to live well, namely with wisdom, holinesse, and righteousnes. Eph. 4. 24. Col. 3. 10.

74. The Externall perfection of man was his Dominion over other Creatures, whereby he might use them freely to Gods Glory, and his own necessity, Genes. 1. 26. and 2. 19. 20.

75. Hence the tilling of the Earth, and getting of food out of the Plants of the Earth, was committed to him. Gen. 2. 25.

76. Hence was the comming of the Creatures to him as to their Lord, and names by him put on them, as by their Lord. Gen 2. 19.

77. Hence he was placed in the Garden of Eden as in his Pallace. Gen. 2. 19.

78. In all those things joyned together the perfection of man was compleate: and from that perfection, a certaine Image of God, or of Divine perfection did arise.

79. This Creation of man, was, of the Male, and Female, both of them of nothing, as touching the soule. The body of the Male, of the Earth, mingled with other Elements. The body of the Woman, of the Male, and for the Male, that nothing might be wanting to his well being. 1 Cor. 11. 8. 9.

80. From the consideration of the Creation our Faith ascendeth above all the order of nature, and apprehends the light of the Glory of God, to be shewed forth in the Face of Iesus Christ, because it is God, who commanded the light to shine out of darknesse. 2 Cor. 4. 6.