I. The world and every creature had a beginning. The Scripture ascertains this to us.[50] David, who was not the first man, gives the praise to God of his being “curiously wrought,” &c. (Ps. cxxxix. 14, 15). God gave being to men, and plants, and beasts, before they gave being to one another. He gives being to them now as the Fountain of all being, though the several modes of being are from the several natures of second causes. It is true, indeed, we are ascertained that they were made by the true God; that they were made by his word; that they were made of nothing; and not only this lower world wherein we live, but, according to the Jewish division, the world of men, the world of stars, and the world of spirits and souls. We do not waver in it, or doubt of it, as the heathen did in their disputes; we know they are the workmanship of the true God, of that God we adore, not of false gods; “by his word,” without any instrument or engine, as in earthly structures; “of things which do not appear,” without any pre‑existent matter, as all artificial works of men are framed. Yet the proof of the beginning of the world is affirmed with good reason; and if it had a beginning, it had also some higher cause than itself: every effect hath a cause. The world was not eternal, or from eternity.[51] The matter of the world cannot be eternal. Matter cannot subsist without form, nor put on any form without the action of some cause. This cause must be in being before it acted; that which is not cannot act. The cause of the world must necessarily exist before any matter was endued with any form; that, therefore, cannot be eternal before which another did subsist; if it were from eternity, it would not be subject to mutation. If the whole was from eternity, why not also the parts; what makes the changes so visible, then, if eternity would exempt it from mutability? 1. Time cannot be infinite, and, therefore, the world not eternal. All motion hath its beginning; if it were otherwise, we must say the number of heavenly revolutions of days and nights, which are past to this instant, is actually infinite, which cannot be in nature.[52] If it were so, it must needs be granted that a part is equal to the whole; because infinite being equal to infinite, the number of days past, in all ages to the beginning of one year being infinite (as they would be, supposing the world had no beginning) would by consequence be equal to the number of days which shall pass to the end of the {a45} next; whereas that number of days past is indeed but a part; and so a part would be equal to the whole.