Exposition of Colossians, Sermons · Chapter 1 · Verse 16
VER. 16. For by him were all things created, which are in Ver. 16 Heauen, and which are in earth, things viſible and inuiſible: whether they be Thrones or Dominions, Principalities or Powers, all things were created by him, and for him.
The Apoſtle in this verſe prooues his generall propoſition layd downe ver. the 15. That Chriſt is the true eternall God, begotten of his Father from all eternity, this he prooueth by two arguments. Firſt, becauſe Chriſt is the creatour of all things. Secondly, becauſe all things were created and made for his glory. The firſt argument is laid downe in the firſt words, for by him were all things made, and that is reſumed and repeated in the latter end of the verſe: in which argument, is ſpeciall relation to the words of the former verſe, that he is the firſt borne of eueryevery creature. For if all things were created by him, then it muſt needs follow, that he was before all things, and that he was not created as Arrian Heretickes hold, but begotten of his Father from euerlaſting. Now this argument is further layd abroad, by a double difference of things created, the Apopoſtle was not content to ſay in generall, that by Chriſt all things were created, but hee doth further particularize, and vnfold what he meanes by all things. Firſt, by a difference of place, wherein things created are, heauen and earth; which are in heauen and which are in earth, then by difference of their quality, viſible and inuiſible, after this, followeth another amplification by ſpeciall inſtance, the Apoſtle inſiſting in one ſort of inuiſible creatures, namely Angels, which he calles by theſe titles of honour and dignity, Thrones or Dominions, Principalities or Powers; he hath made all inuiſible creatures, euen the moſt excellent inuiſible creatures, the Angels, whether ye call them thrones &c. and then repeats the generall, all things were created by him; and thus farre goeth the firſt argument. The ſecond is in the very laſt words (and for him) and theſe bee the parts of this verſe. Come we to ſpeake of the words, as they are layd downe by the holy Ghoſt, and firſt of the words (for by him were all things created) whereas the Apoſtle ſayth (by him) namely, by Chriſt: though that phraſe and forme of ſpeech applied to any worke,Interpretation. do commonly ſignifie the meanes, or inſtrument of working; yet heere we are not ſo to conceiue it, as that Chriſt was an vnderunder inſtrument, or inferiour meanes of creating as the Arrian Heretickes wickedly would hauehave concluded, but that by his ſubſtantiall power, and vertue equall to the power of God his Father, all things were created, Whatſoeuer the Father doth, Ioh. 5.19.the ſame things doth the Sonne alſo. And againe, we are not to vnderſtand theſe words (by him) as ſpoken excluſiuely, as ſhutting out God the Father and holy Ghoſt, for that is contrary to the firſt Article of our Creed, that God the Father is the Creatour of all things, and wee are to remember the rule, that Opera Trinitatis ad extra ſunt indiuiſa, and therefore the worke of creation, is a worke of the whole Trinity; but we are to conceiue of this, and of that in the firſt Article, as ſet downe onelyonly to ſhew the order and manner of the creation, that God the Fathers, as he is the fountaine of the God-head, not temporall but originall, ſo as the firſt authour, he created all things by God the Sonne, as Ioh. 1.3. All things were made by it, that is, by the Sonne, the ſubſtantiall Word of the Father, (created) that is, which were not before, formed and made to be, and that of nothing, thus then are theſe words to bee conceiued: For by his ſubſtantiall power, equall to the power of God his Father, working together with the Father and the holy Ghoſt, were all things that were not before, framed and made and that of nothing.
Now to the doctrine, firſt we are to marke the argument of the Apoſtle, that he prooues Chriſt to be true and eternall God, by an argument from the creation, that he created all things, and therefore he is God eternall, whence it followeth directly and plainely, that the worke of creation, doth manifeſtly euince and prooue the God-head, he Doct. 1 is God that creates; and backe againe,The worke of creation is a plaine proofe of the Godhead. hee that is able to create is God; for it is a property peculiar to the Godhead incommunicable to create, it cannot bee giuen nor agree to any creature, Saint or Angell; no not to all the Saints and Angels, for that were to make them omnipotent to giuegive being to any thing, that was nothing before, is proper to God. It is the Lords own argument to proue himſelfe God, he ſayth verſe 6. I am the Lord, Iſay 45 7.and there is none other. How prooues he that verſe 7. I forme the light and create darkneſſe: I make peace and create euill: I the Lord doe all theſe things. And Ier. 10.11. he brings it as an argument againſt idols and falſe gods, to prooue them no gods, but meere vanities as he calles them, and ſubiect to deſtruction: thus (ſayth he) ſhall you ſay vntounto them, the gods that hauehave not made the heauens and the earth, ſhall periſh from the earth, and from vnderunder the heauens, and verſe the 12. by way of oppoſition, hee hath made the earth, and eſtabliſhed the world by his wiſedome, and hath ſtretched out the heauens by his deſcretion.
The point is cleere, and for vſe of it, firſt it ſerues to diſcouer Vſe. 1 couer the errour of the Maniches, Confutation of the Maniches.ſuch as held there were two authors, & two beginnings of things created, of good & profitable God; of euill & hurtfull, the Diuell; we are to auoyd this as erroneous and falſe, and know that all things were created by God.
God made all things good,Ob. how then came materiall euill things, (not to ſpeake of naturall euill, as death and diſeaſes, or morall euill, ſinne) how came ſcorpions, venemous ſerpents to bee euill and hurtfull, will you ſay that God made them ſo?
Anſw. No, God made all things good indeed, they were good by creation. God looked on all that he had made, and ſaw it was good, but they became hurtfull accidentally by ſin, if man had not ſinned, no creature had beene hurtfull vntounto him,Gen. 3.17. but vponupon the fall, the Lord ſayd, curſed is the earth for thy ſake, in ſorrow ſhalt thou eat of it, all the dayes of thy life. Againe, we are to conſider, that the moſt poyſonfull thing in the world, is good for ſomething, though we know not the vſe of it, experience teacheth that one poyſon is driuen out by another,Pſal. 104.24. therefore we are to ſay with the Pſalmiſt, O Lord how manifold are thy workes, in wiſedome, haſt thou made them all; the earth is full of thy riches.
Vſe. 2 Againe, is it ſo, that he is God that createth, and he that is able to create is God,Wee are to take heed of Satans ſl…ight in imitating the worke of creation. then let this teach vsus, to take heed of a cunning ſubtilty and ſleight, of the Deuill, who as in many other things, ſo in this, in the work of creation of making things of nothing, would ſeeme to imitate God, and would be like God, as by iuglers, inchanters, and ſuch like his inſtruments, he would ſeeme to make that to be which is not, and ſo doth winne to himſelfe from ſimple people that runne after men of that curſed crue, from ſuch I ſay as are ſimple and in the Lords iuſt iudgement, giuen ouer to themſelues, an opinion of great power, we are to take heed of this ſubtilty, and knowe that the Deuill cannot make the leaſt creature in the world, he by Gods permiſſion, and for our triall may delude the outward ſences, and make things appeare to be which are not as Iannes and Iambres did, they turned their roddes into ſerpents, and brought frogges &c. and the witch of Endor who made counterſet Samuel to riſe out of the earth,Exod. 7.8. but he cannot make any true reall and ſubſtantiall creature,1. Sam. 28.14. or change a creature of one kinde into another, when it pleaſeth God to reſtraine him, he is not able to make a counterfet lowſe, a baſe creture as we read of the Aegyptian inchanters,Exod. 8.18. they aſſayed likewiſe with their inchantments to bring foorth lice, but they could not. Let vsus not then be carried away with any conceit, that the Deuill can by a iugler or inchanter make any true creature. And becauſe many there be that are too forward to giuegive heed to iuglers, & ſuch deceiuers, I would entreat them but to conſider the danger of giuing heed to ſuch perſons, and let them know that by ſuch meanes the Deuill doth encroach and gather ground vponupon them, and in time doth get ſo farre within them, as that he doth ſeat and ſettle himſelfe vponupon their thoughts, he makes them to magnifie him in their conceit, yea, to deifie him in his inſtruments, and to aſcribe vntounto him that which is proper to God, euen the power of creating things of nothing, which is a moſt groſſe and abominable idolatrie, in our thoughts to ſet vp and magnifie the Deuill in ſtead of God, what can be more groſſe? It was the ſinne of the heathen.
But they will ſay this is my ſurmiſe and my imagination.Ob.
I anſwer them, Anſw. I am able to warrant it from the word of God, Act. 8.9. we finde that Simon the ſorcerer vſed witchcraft and bewitched the people of Samaria, ſaying, that he himſelfe was ſome great man. Marke what followed verſ. 10. they gaue heed vntounto him, from the leaſt to the greateſt: and what was the iſſue of that? the Deuill in time brought them to this, euen to aſcribe vntounto himſelfe in Simon his inſtrument the power of God: they ſaid this man is the great power of God. Let vsus therefore learne, that the Deuill is not able to make the leaſt creature, and ſo be admoniſhed not to runne after iuglers, giuing heed vntounto them, leſt the Deuill get within vsus, euen ſo farre, as to make vsus ſet vp him in our thoughts in ſtead of the true God, which is the moſt vile and groſſe kinde of idolatrie that can be, and cannot chuſe but be the immediate fore-runner of Gods heauie wrath and iudgements. In the next place we are to conſider the generalitie of the Apoſtles words, that all things were created by Chriſt: the worke of creation wrought by Chriſt, as God, is a generall worke, it is common to vsus, with all things that hauehave a being in the world, though there be a difference betweene vsus, and other creatures vnderunder vsus, in qualitie and condition in reſpect of reaſon, yet they are the creatures of Chriſt as he is God, as well as we. What is Doct. 2 then our leſſon hence? Euen this: Wee are not to content our ſelues only to know that we are the creatures of Chriſt as he is God,Wee muſt know Chriſt, not only to be our Creator, but alſo to be our Redeemer and Sanctifier. that our bodies and ſoules, and the members and faculties of them, are the worke of his hands, and that he is our Creator; for that is a common benefit, extended to bruit beaſts as well as to vsus; they hauehave Chriſt, as hee is God, their Creator as well as we: wee are therefore neuer to reſt, till we know that he is our Redeemer & Sanctifier, and that by him wee are created anew, and by him made new creatures,2. Cor. 5 17. Gal. 6.15. as the Apoſtle ſpeakes, If any be in Chriſt, let him be a new creature: and he ſaith, that in Chriſt Ieſus neither circumciſion auaileth any thing, nor vncircumciſion, but a new creature;What a new creature is. and in a word to tell you what it is to be a new creature, it is this, to hauehave the minde, will, and affections, and all the powers of the ſoule renued, not in ſubſtance, but in holineſſe and righteouſneſſe, and that in truth, according to the image of God, in which wee were firſt created.
Vſe. To perſwade to this, conſider wee that God hauing giuen vsus reaſon,Motiues to ſtir vsus vp to be created anew by Chriſt. vnderſtanding, and abilitie, aboue many other creatures, wee are to vſe them, not onelyonly to conſider the workes of creation, and by them to ſee the power, wiſdome and goodneſſe of God, but to hauehave them ſanctified by the word and ſpirit, in faith and louelove, to ſerue the Lord, or elſe we hauehave no more comfort, by our reaſon and vnderſtanding, than bruit beaſts by their ſenſe and vegetation.Pſal. 119 7. This Dauid knew well, and therefore ſaid, Thy hands hauehave made me and faſhioned me; and he doth not there reſt, as contenting himſelfe to be the creature of God, but ads further, giuegive mee knowledge that I may learne thy commandements, or elſe I hauehave no more comfort by this, than the bruit beaſts hauehave by their ſenſe.
Againe, if wee reſt in our creation that we are the creatures of Chriſt, we are no neerer heauen than the oxe or aſſe, for they all are the creatures of Chriſt. Ioine to this, that we are in farre worſe caſe than the very toad or venemous ſerpent, if wee content our ſelues in being the creatures of Chriſt: for their death is to them as an end of miſerie, but ours is then a beginning of endleſſe woe, without eaſe or remedie. If then wee would hauehave true comfort in our excellencie aboue other creatures in our reaſon, vnderſtanding, and will, if we would be preferred before the bruit beaſts in our title to the kingdome of heauen, and not be in worſe caſe than the vileſt creatures at our death, let vsus not reſt in this, that wee are the creatures of Chriſt, but labour to be made by him and in him new creatures, to be renued according to the image of God in true holineſſe and righteouſneſſe, that ſo we may hauehave true comfort both in life and death.
Come we now to the firſt difference of things created in reſpect of place, in theſe words, which are in heauen: and that wee proceed according to the true meaning of the Apoſtle, ranging all things created into one of theſe two places, heauen and earth, we muſt know firſt that the word heauen in proper ſignification is taken in Scripture three waies,Interpretation. ſometimes to ſignifie all that aeriall or elementarie region which is aboue the globe of the earth and waters, to the loweſt part or circle of heauen, wherein the Moone is placed. Thus it is taken, Behold the fowles of heauen.Mat. 6.26. So alſo, Hypocrites, ye can diſcerne foreign,Luk. 12.56. by the brightneſſe or cloudineſſe of the aire, yee can diſcerne the weather. I will heare the heauens,Hoſea 2.21. and they ſhall heare the earth.
Secondly, it is taken for all the celeſtiall orbes, wherein the planets, the Sunne, the Moone, and the reſt of the fixed ſtarres are placed thus.Gen. 15.5. Looke vp now vntounto the Heauens, and tell the ſtarres if thou be able to number them, ſaith God to Abraham: and hence the ſtarres are called the army or hoſt of heauen.Ierem. 33.22.
Thirdly, it is taken for the ſeat of the bleſſed Angels & Saints, whether Chriſt is aſcended, and from whence hee ſhall come to iudgement, thus it is taken where the Apoſtle ſaith he was taken vp into the third heauen.2. Cor. 12.2. Now heere it is taken generally for the aire, the ſtarrie skie, and the ſeat of the bleſſed Angells and Saints: and by the earth wee are to vnderſtand the whole globe of the earth and waters, and as well the inward bowells of the earth as the outward ſuperficies of it. Where therefore the Apoſtle ſaith which are in heauen, and which are in the earth, it is as if he had thus ſaid, which are in the aire, in the ſtarrie skie, and in the ſeat of the bleſſed Angells and Saints, and which are vponupon the face and inward parts of the earth.
Come we now to ſuch things as may be obſerued from hence: firſt we are to marke that the Apoſtle hauing ſet it downe in generall, that by Chriſt all things were created, and that the worke of creation wrought by Chriſt as God is a generall worke, he doth not there make a ſtop, but hee doth further amplifie this generall by the ſpeciall differences of things, that ſome things created are in heauen, and ſome in earth, ſome viſible and ſome inuiſible, whence we may conclude, that though the worke of creation bee great and generall, yet, it is not confuſed, but it pleaſed Doct. 3 God the creator to ſet things created in good order, and to range them into ſeuerall places,The worke of creation is great and generall, yet not confuſed. and ſeuerall conditions, for as the Apoſtle ſaith, God is the author of peace and order, and not of confuſion and deformity, confuſion and ſuch like were neuer made by God, but crept in by Sathans malice, and mans corruption, and vponupon the fall came into the world as breaches and blots of Gods order ſet among creatures:1. Cor. 14.33. now wherefore did the Lord (for that is chieflie to be knowne) diſpoſe things created into ſeuerall places and conditions? Surely that there might not onelyonly be a comely proportion and correſpondency of one creature with another among themſelues; but that all might ſerue diſtinctly in their ſeuerall places and order, for the vſe and good of man: for as the Lord himſelfe ſaith, hee prepared the earth, he created it not in vaine,Iſay 45.18. hee formed it to bee inhabited, I am the Lord, and there is no other. God ſaid,Gen 1.14. let there bee lights in the firmament of heauen to ſeparate the day from the night, and let them bee for ſignes, and for ſeaſons, and for daies and yeares. After the flood: heereafter ſeed time, and harueſt, and cold,Gen. 8.22. and heat, and ſummer, and winter, and day, and night, ſhall not ceaſe ſo long as the earth remaineth: the conſideration whereof ſhould not only leade vsus to ſee and behold the infinite wiſedome of God in making ſo excellent a frame as the world is, Ʋſe. and diſpoſing things of ſuch varietie and difference to ſo good vſe and purpoſe:The worke of creation ſhewes the infinite wiſedome of God, and the conſideration of it may ſtrengthen our dependance on Gods prouidence at all times. but withall it may ſerue to ſtrengthen our dependance at all times vponupon the prouidence of God. For why? (conſider it ſeriouſly) did the Lord before any of vsus breathed in the world ſo diſtinguiſh and deſigne his creatures in ſuch comely order, that nothing ſhould be ſuperfluous or wanting, but all iointly and eueryevery one ſeuerally ſhould ſerue for our vſe, and will he now we are brought into the world forſake vsus? Certainly no; if wee hauehave hearts to reſt on his prouidence, he will neuer faile nor forſake vsus, we hauehave the Lords owne word for it,Heb. 13.5. that in quietneſſe and content wee ſhould reſt on his prouidence, for hee hath ſaid, I will not faile thee, neither forſake thee; and it is worthie obſeruation that we finde Gen. 1. that the Lord created the firſt man vponupon the earth, he made all things ready for his vſe, as a man that is to entertaine his friend whom he loues, hee prouideth all things both for neceſſitie and pleaſure, ſo did the Lord for man, he made the earth for him to goe vponupon, the heauens to couer and giuegive light vntounto him, fiſhes, fowles, beaſts, herbes, and fruits to feed and comfort him, and hee put beautie, ſweetneſſe, colour, brightnes, and many other excellent qualities vponupon his creatures, to make them pleaſant and delightſome vntounto him: did the Lord this for our firſt parents, and is he any changeling? no, no, with him there is no ſhadow of change: hee prouided for Adam, and hee will prouide for vsus, if we be in Chriſt. Let vsus conſider our owne comming into the world, wherein all things were ready prouided and ſet in order before we came, we were prouided of parents, friends, and many ſpeciall comforts needfull; yea let vsus but looke vponupon our own compoſition and making, that we hauehave bodies furniſhed with members for eueryevery good vſe, ſoule… endued with many excellent faculties, and learne by ſuch teſtimonies of Gods louelove to depend on his prouidence.
In the next place we are to marke, that the Apoſtle ſaith Doct. 4 the ſame hand of Chriſt, as he is God, made the goodly & glorious creatures in heauen,Chriſt as he is God, could hauehave made the meaneſt creature the moſt glorious. and things of leſſe glory and beautie, euen things creeping on the face of the earth: whence it is eaſie to be gathered, that if it had pleaſed God, he could hauehave made the meaneſt creature the moſt glorious, euen a ſtone vponupon the ground a ſtarre in the skie, and a worme an Angell: for what was the cauſe that the creature was made a ſtone, and not a ſtarre? euen the good pleaſure of the Lord, nothing elſe, no other reaſon can be rendred:Pſal. 135.6. the Lord is great aboue all Gods, and hath done whatſoeuer he would in heauen,Rom. 9.20. and in earth, in the Sea, and in all the depths: though the words be ſpoken by way of ſimilitude in the caſe of predeſtination, to illuſtrate and make it plaine, that we ought not to aske a reaſon of it, but to reſt in the will and pleaſure of the Lord; yet take them as a proper ſimple ſpeech & ſtanding by themſelues, and then they ſerue to ſilence the creature, that it ought not to demand a reaſon why it was made of this order or faſhion, but to reſt in the good pleaſure of the creator: ſhall the thing formed ſay to him that formed it, why haſt thou made me thus? as if he had ſaid, it were too great boldneſſe for the creature ſo to reaſon with the Creator; let it reſt in his will and pleaſure. The ground of this truth is, becauſe the actuall power of God is equall to his will,Note. his abſolute power reacheth beyond his will, he by his abſolute power can make of ſtones bread, or children to Abraham, but his actuall power reacheth no further then his will.
Is it ſo that Chriſt if ſo it had pleaſed him, could hauehave Ʋſe. 1 made of the meaneſt creature the moſt glorious?We are not to depraue or abuſe the meaneſt creature then we are to eſteeme of the meaneſt things in the world, and not to depraue and abuſe them, as wee doe many waies, but moſt wickedly when we ſweare by them, for then as much as lieth in vsus, we aduance them to the throne of God. It is our Sauiours argument,Mat. 5.36. that wee muſt not ſweare by our heads, becauſe they are his creatures, and not ours, wee are not able to make one haire white or blacke. But I will not further ſtand on that: let vsus by this be led forward to conſider that Chriſt, as he is God, is able to vſe the meaneſt & Ʋſe. 2 weakeſt things in the world to ouermaſter the ſtrongeſt,Chriſt as he is God can vſe the meaneſt and weakeſt creatures to ouermaſter the ſtrongeſt. as he could in the firſt creation of all things hauehave made the meaneſt creature the moſt glorious, ſo doubtleſſe hee can giuegive power at his pleaſure to the weakeſt to match and ouercome the ſtrongeſt. We finde in the book of Exod. that he dealt with hard hearted & rebellious Pharaoh by frogs and lice, and ſuch like meane and contemptible creatures: it had beene as eaſie for the Lord, when he turned duſt into lice, to hauehave turned it into Lions, Beares, Wolues, and beaſts of exceeding greatneſſe and cruell fierceneſſe; but hee rather choſe to confound pride by weakneſſe, that his power might more appeare, and to ſhew that hee is able at his pleaſure to make the weakeſt creature to conquer and bring downe the pride and power of the ſtrongeſt. And to preſſe this a little further, let vsus thinke of it to this purpoſe: and if the Lord can make ſuch meane creatures, as frogs, lice, & flies, too ſtrong for a mightie kingdome, what reſiſtance then can any ſilly man or woman make againſt the Lords wrath, if they pull it vponupon them by their ſinnes? his wrath can arme all the creatures in heauen and earth againſt vsus, and giuegive power to the leaſt of them, to a flie, an haire, or the like, farre aboue any power of ours. Who then as the Prophet ſaith, Nahu. 1.6. can ſtand before his wrath, or who can abide the fierceneſſe of his wrath? his wrath is powred out like fire, and the rockes are broken by him. Let hard hearted & impenitent ſinners think vponupon it, that the Lord Ieſus Chriſt could (if it had pleaſed him) hauehave made a ſilly worme a glorious Angell, and hee can vſe the meaneſt creature to bring downe the power of the ſtrongeſt, he can arme all creatures againſt vsus. Let vsus therefore learne to tremble before him: ſhall we prouoke him to anger, and not bring confuſion vponupon our ſelues? he is a mightie creator, therfore able to bring infinite puniſhments vponupon vsus at his pleaſure. It is the exhortation of the Prophet, Amos 4.12 Prepare to meet thy God oh Iſrael, and hee builds his exhortation vponupon this very ground, for loe hee that formeth the mountaines, and createth the windes, & declareth vntounto man what his thought is, which maketh the morning darkneſſe, and walketh vponupon the high places of the earth, the Lord of hoaſts is his name: as if he had ſaid, God is able to create the windes, to forme the mountaines, to alter the courſe of nature, to make the morning darkneſſe, therefore he is able to make an eternall iudgement for thy confuſion; be therefore admoniſhed to prepare to meet this mightie God. For the concluſion of this point,Luk. 20.18. remember Chriſt his owne ſpeech, that whoſoeuer ſhall fall vponupon him ſhall be broken, and on whomſoeuer he ſhall fall, he ſhall grinde him to powder.
Now to the ſecond difference of things created in reſpect of qualitie, things viſible and inuiſible, that is to ſay, things corporeall, bodily ſubſtances, ſubiect to ſight and other outward ſenſes: and incorporeall, ſuch as conſiſt not of a groſſe,Interpretation. palpable, and viſible matter, but hauehave a pure, ſubtil, and ſpirituall ſubſtance, as Angels and the ſoules of mē, which are creatures really ſubſiſting, but not to be perceiued by any outward ſenſe, that is the meaning of the Apoſtle, I might ſtand heere to ſhew that Angels are ſubſtances, and though they bee inuiſible and and ſpirituall, yet they hauehave a reall being, and hauehave life motion and vnderſtanding, but I hope none amongſt vsus are of the Sadduces mind, who ſaid there was neither reſurrection,Acts. 23.1. neither Angell nor ſpirit. But that they were onelyonly qualities or good motions of the minde. Or that thinke as the like times did, that Angels or ſpirits good or bad, were nothing but good and bad ſucceſſe. I will therefore go no further then the naming of that point: and note wee from theſe words briefly this, that ſeeing the holy ghoſt made choice of this diſtinction of things created in reſpect of quality, that ſome are viſible and ſome inuiſible, wee are therefore to hold it as a true difference of things,It is a true difference of things, that ſome are viſible and ſome inuiſible. 1. Cor. 15.53. yea ſuch a diſtinction Doct. 5 as cannot be confounded, the parts of it cannot be concident, they can neuer fall together: theſe qualities of things created viſible and vnuiſible, can neuer agree to the ſame ſubiect, not onelyonly at the ſame time, but at ſeuerall times, though wee are taught that the bodies of true beleeuers raiſed vp and glorified ſhall bee changed, corruption ſhall put on incorruption, and mortall ſhall put on immortaliiy, yet neither there nor any where do we read, that viſible ſhal put on inuiſibility, Object. theſe ſhall be diſtinct qualities of things for euer, if any oppoſe vntounto this that of our Sauiour Mat. 22.30. they ſhall bee as the Angells, and therefore inuiſible. Anſw. That is not to keep within the compaſſe of the text, but to extend the wordes beyond the true meaning of them, from the ſpeciall purpoſe of Chriſt that place was not to make knowne the qualities of the Saints raiſed vp and glorified, but their ſtate and condicion of life, that it ſhould not be with them as in this life, where they are married, and wiues are beſtowed on them in marriage.
If any further obiect that 1. Cor. 15.44.Ob. their bodies ſhal be ſpirituall,
Againe, we are there to vnderſtand (ſpirituall) oppoſed, Anſ. not to viſible, but to naturall, that is pure and free from heauineſſe of earthly matter, and not ſtanding in neede of naturall meane… of nouriſhment or ſuſtentaeion by meates drinkes, ſleepe and ſuch like, they ſhall bee ſpirituall thus vnderſtood, but yet viſible as the body of Chriſt, and to this end I note this to ſhew how croſſe the Papiſts are to this diſtinction made by the holy Ghoſt, they make the body of Chriſt a viſible creature inuiſible, and ſay it is the Sacrament really preſent, and yet not to be ſeene, againe they make viſible formes of Angels which are ſpirituall ſubſtances and inuiſible, and not to bee reſembled by any outward formes, thus they confound things diſtinguiſhed plainely by the holy Ghoſt.
Ʋſe. Come wee to the amplification of the Apoſtles argument by ſpeciall inſtance.Confutation of the papiſts. The Apoſtle heere inſiſteth in one ſort of inuiſible creatures, thrones or dominions, principalities or powers. Though euill Angells be ſometimes thus called as Epheſ. 6.12. yet that good Angels are heere meant by the Apoſtle it is agreed vponupon by the beſt interpreters,Interpretation. ancient, and of latter times; & vponupon good ground becauſe ſo to vnderſtand the wordes, is conſonant to the ſcope of the Apoſtle in this Epiſtle, which was to ſhew that Chriſt is to be worſhipped and not Angels, as the falſe Apoſtles taught, cap. 2. 18. the good Angels are called by theſe names, not as by titles of order and degree as the Papiſts affirme, who in this point of fooliſh curioſity in ſetting downe the orders of Angels, hauehave gone ſo farre as they hauehave loſt themſelues, as in a maze, for though it cannot be denied but that there is order among the Angels, order being a moſt excellent thing, yet that theſe be titles of order can neuer be proued. Auguſt…e ſaith, what difference there is betweene theſe 4. words, Thrones, Dominions, Principalities, Powers: let them tell vsus that be able, ſo they prooue that they tell vsus, for my part, (ſaith he) I confeſſe I know it not, wee are not then to conceiue of theſe words as ſignifying ſeuerall orders and degrees of Angels, but as ſet downe by way of ſimilitude to ſignifie both the glory and office of the good Angel, by whom Chriſt doth execute, and performe many great and wonderfull works, as it were by Kings, Rulers, Princes and Potentates, for the Apoſtle doth ſet downe theſe titles of dignity and office, in the abſtract, for the concrete meaning by Thrones, as it were Kings, Rulers, Princes or Potentates, thus then are we to conceiue the words of the Apoſtle, as if he had ſayd, euen the good Angels were created by Chriſt, who are both moſt glorious creatures, and vſed by him to performe many great and wonderfull workes, by what name ſoeuer ye call them, whether ye conceiue them vnderunder the name of Kings or Rulers. Princes or Potentates.
Now, heere firſt we are to marke, that the Apoſtle ſpeaking of the creation of Angels, hee ſayth not in plaine termes, that inuiſible things were created by Chriſt, euen Angels; but he vſeth theſe borrowed ſpeeches, Thrones, Dominions, Principalities, Powers, hee ſets them downe by way of ſimilitude, comparing them to the higheſt dignities and glories in the world, as Gouernours are called Iud. Doct. 6 Epiſt. ver. 8 And that in the abſtract, whence it followeth,The good Angels are moſt excellent creatures. that the good Angels are moſt excellent creatures, earthly Kings, Princes and Potentates in their greateſt pompe, & glory of their Thrones, are but ſhadowes of the good Angels, and for further proofe of this, we ſhall finde that the Scriptures ſpeake of them, as of the excellency of all creatures, yea, when the greateſt glory and praiſe belonging to any inferiour creature is ſpoken of in Scripture, the ſpeech is then taken from the glory of Angels, a when the woman of Tekoah, 2. Sam. 14.17.was to commend the wiſedome and knowledge of Dauid, ſhe ſaith, My Lord the King is euen as an Angell of God, in hearing of good and bad. Pſal. 7 8.25.Thus Manna is called Angels food, that is moſt excellent food, that if Angels ſhould need food, it were fitting for them. 1. Cor. 13.1. though I ſhould ſpeake (ſaith the Apoſtle) with the tongues of Men and Angels, his meaning is, if had the moſt excellent and eloquent tongue that poſſibly could bee, thus then the greateſt glory and excellency of any creature being ſet out by ſpeech drawen from Angels, it muſt needs be that they are moſt excellent, yea, it is a part of Gods glory, to hauehave attendance of Angels, and it ſhall be a part of our glory after the reſurrection to be like to them, therfore they doubtleſſe are moſt excellent creatures.
Vſe. Now, how may the conſideration of the excellency of Angels perfect vsus?The excellency of Angels muſt lead vsus to ſee the glory of Chriſt their creeator and ſo in other things. Surely thus, we are thereby to be led on, to ſee the glory of Chriſt their Creatour, for if theſe creatures be ſo glorious, how glorious then is he that made them, wee are not to reſt in the beauty and excellency of the creature, but to riſe vp, and aſcend by that, and from that, to the glory of the Creatour, and thus muſt we doe in all things of any excellency; when we ſee men excell in rare gifts, of beauty, ſtrength, goodly proportion of body, in wiſedome, knowledge and ſuch like, we are not to reſt in theſe things, but by them muſt be brought to ſee the glory, power and infinite wiſdome of the Creatour: yea, when wee finde knowledge and vnderſtanding of good things in our ſelues, we are not to reſt vponupon them, but to be carried vp from our knowledge and vnderſtanding to the giuer of them, for what haſt thou, that thou haſt not receiued from the Father of lights, which is a thing needfull to be vrged in theſe daies, wherein many men hauing good gifts, doe reſt too much in their gifts of knowledge and vnderſtanding, as appeares in the Browniſts, Familiſts and others, for doubtleſſe, one ſpeciall cauſe of their continuance in their erroneous opinions,Note. is their too much reſting vponupon their owne knowledge: whereby, in the iuſt iudgement of God, they fall into the ſnare of pride and high conceit of their vnderſtanding and knowledge, and make to themſelues an idoll of their owne vnderſtanding, a thing very dangerous and hard to be cured, for hee that doth reſt vponupon his owne opinion, and though he erre, yet holds his errour for a certaine truth, by whom can he bee cured? how will hee ſubmit himſelfe to any mans iudgement? when hee takes it not to be ſo good as his owne, if the eye of the ſoule, the vnderſtanding wherewith it ought to ſee and diſcouer the pride of it ſelfe, if that be full of the ſame pride, who then can cure it? therefore we are to take heed, we reſt not vponupon our owne knowledge, and our own vnderſtanding, leaſt the Lord giues vsus vp to pride, and to an high conceit of it, and ſo wee bee come incureable in ſome erroneous opinion, but let vsus be carried vp from our excellency in any kinde, to the authour and giuer of it, and that will make vsus more humble in in our ſelues and thankfull to God.
In that, the Apoſtle ſetteth out the good Angels by Doct. 7 theſe word of ſimilitude, Thrones, Dominions, Principalities, The good Angels are as good Kings and Princes in the common wealth. 1. Tim. 2.2.Powers, we are further taught, that they are as good Kings and Princes in the common-wealth, and that as good Kings and Princes are ſet vp by Gods prouidence, for the good and comfort of the good and godly, and for the puniſhment of the wicked, to take vengeance on euill doers, ſo the good Angels are appointed for the good and protection of the good and godly, and to execute Gods vengeance on ſuch as bee wicked; a point eaſily prooued in both the branches of it. For the firſt, Heb. 1. laſt verſe, they are ſayd to be miniſtring ſpirits, ſent foorth to miniſter for their ſakes which ſhall be heires of ſaluation,Pſal. 34.7. the Angell of the Lord pitcheth round about them, that feare him, and deliuereth them. For the ſecond, wee finde that they as inſtruments of the wrath of God, deſtroyed Sodome and Gomorrha, they plagued Aegypt with the death of the firſt borne, they ſlew in one night, one hundred foure-ſcore & fiue thouſand in Senacheribs hoſt;2. King. 19.55. of this point we may make the ſame vſe the Apoſtle doth of the power of Princes and lawfull Gouernours among men, wilt thou (ſaith he) be without feare of the power? doe well:Rom. 13.34. ſo ſhalt thou hauehave praiſe of the ſame: for he is the Miniſter of God for thy wealth, but if thou doe euill, feare: for he beareth not the ſword for naught: For hee is the Miniſter of God, to take vengeance on him that doth euill. So in this caſe it may be ſayd, wilt thou bee without feare of the power of Angels, Vſe. doe well, learne to feare the Lord, and thou ſhalt hauehave comfort by their power:The power of Angels is for the comfort of ſuch as doe well, and for the terrour of the wicked. they then reioyce, yea, then they hauehave a charge layd vponupon them by the Lord, to vſe their power, to watch ouer thee, to keepe thee, Pſal 91.11. Yea, thou ſhalt finde the comfortable effect of their miniſtry, certaine, though the manifeſtation of it be not ordinary, as they miniſtred to Chriſt in his temptation, agony and reſurrection; ſo thou ſhalt finde, they will miniſter to thee in all thy troubles, yea, thou ſhalt finde their protection ouer thee, if the Lord ſee it good for thee, in cōmon calamities and miſeries, we read Ezechiel 9.4. that a marke was ſet on them, that mourned in Ieruſalem, for all the abhominations that were done in that city, that they ſhould not be ſwept away, in the common calamity of that city: So then being ſealed by the ſpirit of Chriſt, and ſprinkled in thine heart by the bloud of Chriſt, if it be good for thee, thou ſhalt be called out from the wicked, the deſtroying Angell ſhall not touch thee, thou ſhalt not be ſwept away in a common calamity, which is a matter of excellent comfort. On the contrary, if thou bee wicked and prophane, and haſt no care to keepe in the wayes of God, then know, the Angels hauehave not their power in vaine, but at all times are ready to execute Gods vengeance vponupon thee. It followeth, All things were created by him and for him. Theſe words are a repetition of the generall propoſition, deliuered in the beginning of this verſe. For the meaning of them onelyonly, call to minde that they are thus to be conceiued: That by the ſubſtantiall power of Chriſt, working together with the Father and holy Ghoſt, were all things that were not before fremed and made of nothing. This repetition as others in the Scripture is not idle or ſuperfluous, but for ſpeciall cauſes; Firſt to ſignifie that the Apoſtle had not ſpoken raſhly, but aduiſedly. Secondly, that the poynt deliuered is an infallible truth, that all things indeed without exception, were made by Chriſt, as we hauehave it, Ioh. 1.3. and without it was made nothing that was made. Thirdly, we are to obſerue and remember this as fundamentall poynt of religion.
The poynt hence to be obſcrued is this: That ſeeing it Doct. 8 pleaſed the holy Ghoſt to double his ſpeech,The Lord doubling his ſpeech, we are to double our attention. it muſt teach vsus to double our attention and conſideration of the thing deliuered, for where the holy Ghoſt hath a tongue to ſpeake, we muſt hauehave an eare to heare, and an heart to conſider, and hee doubling his ſpeech for the more certainty, as the dream was to Pharaoh, Gen. 41.32. to ſignifie that the thing was eſtabliſhed by God, our attention and conſideration of it, muſt be anſwerable, we are therefore not lightly to paſſe ouer, but ſeriouſly to Vſe. 1 conſider the worke of creation,The worke of creation is ſeriouſly to bee conſidered. it is one of our Sabboths dayes dutie, if yee aske to what end. I anſwer, That wee may not onelyonly ſee the wiſedome and power of God, but with Dauid be brought to ſee his infinite goodneſſe and mercy towards man, Pſal. 8. when I behold thine heauens,Pſal. 8 3.4. euen the workes of thy fingers, the moone and the ſtarres which thou haſt ordained. What is man, that thou ſhouldeſt vouchſafe him ſo great mercy. And in that the holy Ghoſt doth ſometimes repeat the ſame thing.
We may further make vſe of it in this manner. When it pleaſeth the Lord to reiterate, and againe to repeat his threatning of iudgement, and when he doth ſtir vp, and Vſe. 2 direct his Miniſters often,Threatnings of iudgement againſt ſinne repeated, muſt not be lightly regarded. and that with vehemency to beat vponupon the ſame ſin, we are not lightly to regard thoſe his threatnings, and to thinke the repetition of them idle and vaine, but to confider the infallible and ineuitable certainty of his wrath to come vponupon refractary, ſtubborne and hard hearted ſinners, for ſhall the Lord ſpeak the word, and ſhall not he be as good as his word? ſhall he that is Lord of heauen & earth threaten iudgements, and that againe, time after time, and many times in patience expecting our repentance, and ſhall not hee at length (if ſinners bee not thereby mooued) bring his threatned iudgements vponupon them? yes certainely, they are his owne words,Leuit. 26.23. that if they walke ſtubbornely, againſt him, he will then ſmite them ſeuen times, he will pay them home at laſt. And know it for truth, that if the Lord often by his Miniſters denounce iudgements againſt any ſinne, be it drunkenneſſe, ſwearing or any other, if men ſnort and ſleepe in that ſinne, which by the direction of Gods ſpirit, is often hit vponupon, and ſtill goe on in a damnable courſe, in dulneſſe of minde, and hardneſſe of heart, the Lord himſelfe will then ſtart vp, and reuenge his owne contempt vponupon them, for then the ſinne is growen to a ripeneſſe,Note. that is the immediate fore-runner of iudgement, and then is the ſinne remedileſſe, 2. Chro. 36.16. it is ſayd ver. 15. the Lord ſent to his by his Meſſengers, often calling them to repentance, but they mocked the Meſſengers of God, and deſpiſed his words, and miſuſed his Prophets, vntill the wrath of the Lord aroſe againſt his people, and till there was no remedy, ſaith the text: How often would I (ſaith Chriſt) hauehave gathered thy children together,Mat. 23.37. as the hen gathereth her chickens vnderunder her wings, and ye would not, but now your habitation ſhall be left deſolate. When ſinners hauehave many times beene admoniſhed, and neuer amend, then their ſinnes bring iudgements without remedy, and let all vnfeeling hearts thinke vponupon it, and take heed how they tempt the Lord ouer long.
Come we to the laſt words, And for him. In theſe words is layd downe the ſecond argument, by which the Apoſtle prooues Chriſt to be eternall God, becauſe all things were made for his glory, and that is the meaning of the words, for though we hauehave heard it before deliuered, that all things were made for man, yet we are not ſo to vnderſtand it, as for the glory of man, but for as inferiour end of the creation, and for the glory of Chriſt, as hee is God, and ſo the chiefe Lord of all things.
Chriſt as God is the perfection of glory in himſelfe, Object. how then can things created ſerue for his glory? Can they adde glory to him who is maieſtie and glory it ſelfe.
Things created ſerue not to adde any thing to the eſſence of Chriſt his glory, Anſwer. it being infinite in himſelfe to the perfection whereof nothing can be added, nor any thing detracted to make it leſſe perfect, but they ſerue to the manifeſtation and declaration of that infinite glorie The heauens declare the glory of God, Pſal. 19.1.and the firmament ſheweth the worke of his hands. Thus all things created ſerue for the glorie of Chriſt.
In that the Apoſtle ſaith, the ende of the creation of all Doct. 9 things is for Chriſt himſelfe, that is, for Chriſts glory,Gods glory muſt be the higheſt end of all our actions. wee are taught that the glory of God muſt be the higheſt ende of all our actions, and whatſoeuer we doe we muſt make his glory our principall end, and that this duty doth follow from the words of the Apoſtle, I make it plaine thus, it being the principall ende of things created, it muſt alſo bee the chiefe end of the actions of thoſe things, or elſe things onelyonly idle and not working, ſhould hauehave reference to Gods glory; and the Lord ſhould hauehave made things only doing nothing to ſerue for his glory, which is moſt abſurde once to thinke: therefore our bodies and ſoules being made for Gods glory, all the actions of them both muſt tend to the ſame end, it is the concluſion of the Apoſtle agreeable to this. That whether we eate or drinke,1. Cor. 10.31. or whatſoeuer we doe, it muſt be done to the glory of God: againe, all actions muſt tend to ſome good, or elſe they are not good. Now the glory of God is the chiefeſt good, it is put for the goodneſſe of God it ſelf,Rom. 9.23. and it is the whole ioy and felicity of the Saints and Angels in heauen, to glorifie God, they are ſo rauiſhed with the louelove of it, that they neuer waxe weary in ſounding foorth the praiſe of God: they ceaſe not day nor night ſaying, holy, holy, holy,Reuel. 4 8. Lord God almighty, which was, and which is, and which is to come.
Vſe. 1 Therefore it muſt be the ſupreame end of all our actions,Reproofe of thoſe whole labour a…d actions are to the diſhonour of God. that is, our dutie, a dutie indeede little thought on by many in the world, many there be, who are ſo farre from making the glory of God the chiefe end of al their actions as that their liues and actions are nothing elſe but a continuall diſhonouring of the Lord, they are ſo looſe in their liues, and ſo giuen ouer to follow the corrupt luſts of their owne hearts, as they cannot abide any that will not poure out themſelues to the ſame exceſſe of riot, or at leaſt allow of it, they hate none more then ſuch as goe about to reforme them; let ſuch perſons know that they are like the Deuil and damned in hell, for it is the practiſe of the Deuill without ceaſing, to belch out blaſphemy againſt God himſelfe, and to labour to make others diſhonour his name, and as they are like the Deuill in the practiſe, ſo (without true repentance) they ſhall bee like him in puniſhment, yea their owne bodies and ſoules ſhall one day witneſſe againſt them, for in them are imprinted ſuch liuely characters of Gods wiſdome, power, goodneſſe and mercy, that doe ſo plainely preach to them the glory of God, as they cannot blot out the markes of it, in the parts of their bodies, and the powers of their ſoules, but being vſed by them in their actions to the diſhonour of his maieſty, they ſhall be ſo many witneſſes againſt them, when the Lord Ieſus ſhall come to iudgement. Let them thinke vponupon that.
Vſe. 2 And for further vſe of this point, let vsus eueryevery one labour to practiſe the duty now deliuered,Wee are to take heede of ſeeking our owne glory in doing of good things. and take we heede that ſinne doe not inſinuate and creepe within our beſt actions our hearing of the word, our praiers and giuing of almes the diſcharge of our publike office and function, &c. I know we cannot but ſin in our beſt actions, but my meaning is, we are to labour againſt the ſinne that is contrary to the duty now laide before vsus, and that is vaine-glory when men doe not good things in ſimplicity of heart, ayming at Gods glory principally, but ſeeke their owne priuate glory; and aime at the applauſe and commendation of men, a ſin that cannot eaſily be diſcerned, it is a branch of inward pride, I therefore leaue the examination to eueryevery mans conſcience, let that tell eueryevery one whether he doe good things in ſimplicity of heart, ayming principally at Gods glory, or whether in the doing of them hee ſeeke his owne glory, I will labour to diſſwade from that ſinne, and to that purpoſe conſider theſe two things.
Firſt,Reaſon Againſt ſeeking our own glory in doing good things. there is no ſoundneſſe of religion in the hart where there is a ſecret ſeeking of a mans owne glory, that man that makes it his chiefe end of good actions to be ſpoken of and admired, doth thereby make knowne that his hart is not ſound. How can ye beleeue which receiue honour one of another,Iohn 5.44. and ſeeke not the honour that commeth of God alone?
Againe, we ſhall find that though other ſinnes hauehave bin ſuffered a long time vnpuniſhed, yet the incroaching on the right of Gods glory, euer brought preſent iudgements. The builders of the tower of Babell were ſuffered to goe on in many other ſinnes,Gen. 11.4. yet when they came to build to get them a name: they were confounded in their deuiſes, Nebuchadnezzar a wicked king no doubt, was ſuffered to go on in many other ſinnes, yet when he thought with the maieſty of his perſon and pallace to outface the Lord,Acts 12. hee became a ſilly and miſerable beaſt. Herod had long vexed the Church, yet went vnpuniſhed, till taking to himſelfe the glory of God, then was hee eaten vp of wormes. And if any thinke theſe examples of an higher degree of ſinne, then is the ſecret ſeeking of applauſe amongſt men, let him know, that euen that is a robbing of God of his due honour, and the Lord is not onelyonly carefull, but as I may ſay curious, or as the Scripture ſpeakes, iealous of his glory, hee cannot abide it ſhould bee any way touched or impayred, ſurely I will not giuegive my glory vntounto another: therfore they that incroach vppon it in the leaſt meaſure cannot eſcape the iudgement of God,Iſay 48.11. if then wee would not diſcouer the vnſoundnes of our hearts, if wee would not endanger our ſelues, ſuddenly to bee ouertaken by the hand of God let vsus take heed we giuegive no place in our hearts when wee are performing good duties,1. Sam. 2.30. to a ſecret ſeeking of our owne glory, but in ſincerity aime at Gods glory, and remember for a concluſion of this, what the Lord hath ſaid: they that honour me I will honour, and they that deſpiſe me ſhall be deſpiſed.
Doct. 10 One worde more I will adde touching theſe words, in that all things were created for the glory of Chriſt Ieſus,All creatures muſt be vſed to the glory of God. it followes vponupon that, that they are to to be vſed, for that end the Lord intended in making creatures, muſt be driuen at in the vſe of the creatures. How then can the Papiſts excuſe themſelues, for their hallowing (as they call it) but indeed charming of bread, water, ſalt, ſpittle and ſuch like, to Vſe. 1 make them able to confer health of body and ſoule, is this to vſe the creatures to the glory of Chriſt Ieſus?Confutation of the Papiſts. no ſurely, it is a meere prophanation of the name of God, an abuſing of his creatures, to the derogation of the infinite merit of the precious bloud of Chriſt, and that is an high degree of ſinne.