The Substance of Christian Religion, Lecture 9
The ninth Lords day.
Rev. 4. 11.
Thou art worthy, O Lord, that thou shouldst have glory, and honour, and power; because thou didst create all things, and for thy pleasure they are, and were created.
A Reason is given in these words, why all glory should be given to God; and it is taken from the effects. For that is more praise-worthy, that it be taken from the effects, because the power and virtue of the cause, whereunto the praise is due, exists and is properly seen in its effects. The effect of God is creation, which in this place is illustrated, First, By his effects, which are declared by the universality conjoyned with them in these words; because thou didst create all things. Secondly, From his manner of creating; that God out of a wise purpose created all things; and for thy pleasure, &c. Thirdly, From the adjunct of duration or lasting, and for thy pleasure they are, and were created. For one thing is understood by the words, they are, and another by, thou createdst, &c. as might be evident from the tense, thou createdst in the preter-tense; they now are in the present-tense, by which the duration of things is evident.
Doct. 1. All things that now are in the world, were produced and made out of nothing by God.
Reas. 1. Scriptures evidenceth this truth.
Reas. 2. Partly also all nations testify it, because there is no Nation which believeth not, and tells us not something concerning its beginning.
Reas. 3. The world it self witnesseth this of it self, for as much as in all creatures almost there appeareth such imperfection in their power and mutability, whereunto they are subject, that of themselves they could not have their own act and first existence, but of necessity they must depend upon some pure and perfect act, and that is God.
Reas. 4. The world also witnesseth this same, for as much as in its parts a certain perfection appeareth, which is such, as that it cannot be the first, and yet it is such as must needs be from the first perfection. Such are these perfections that use to be observed in this sentence, whereby all things are said to be made in number, weight, and measure: Where, by measure is meant the perfection that each thing hath in it self; and number that which is referred to others, as to defect or excess; and weight, that of motion and inclination that all have to their own ends and uses, as well particular to themselves, as common to others and the whole.
Reas. 5. Lastly, all right reason confirmes the same, because in all order of causes, and things existent, common reason brings us to one first cause, and to one first existence. Besides it implies a manifest contradiction, to conceive the world to have been eternal. For if the world was from eternity, then infinite dayes were before this day, and so these dayes are not yet ended, and consequently this day exists not, because it cannot exist but after the other dayes before it were ended, and gone. Also, if the world was from eternity, there was no one day of the world, before there was a thousand years of the same world, because in eternity no point or moment of time can be defined, before which there were not many thousand of years: But this is a manifest contradiction, that one year of the world that is made up of many dayes, should be together, at once with the first day; or that there is no day of any year before which there was not a thousand years; or lastly, that there were as many thousands of years already, as there were dayes in the world.
Use 1. Is of Instruction, that in this part of our faith, we study more and more solidity to ground and strengthen our selves, because this ground being well laid, our faith and affiance doth much more easily & freely make progress about all such things, as God hath revealed in his Word, that either he hath done, or will do about this world, or some parts of it, or other things that require the like might and power to that which was snewed in the creation of the world.
Use 2. Is of Admonition, That we suffer not our mindes to cleave to this world, or stick there, but that we lift them up higher, and adhere to him, that made the world. For it were a very great folly and perverseness, if after we know that all these things were made by God, we love the world better than God, and for the love of the world should forsake God.
Doct. 2. God of his wise purpose and good pleasure created all things, not out of any necessity.
It is gathered from these words; and for or by thy pleasure or will, &c. There be some Philosophers that have said, that all created things do come from God by way of emanation, as little rivulets come and flow from their Fountain. But that which doth proceed in this kinde, must be part of that River from whence it flows, which cannot properly be affirmed of things created, if we reflect on God the Creatour. Others are of opinion that the universe came from the Creatour, even as the forme or fashion of him that looketh into a glass passeth from him into the glass. Neither is this fitting to be affirmed, because the universe is in no other subject, as the shape is represented in a glass or mirrour. Others have said, that the universe went from God, as a shadow from its body. But this is altogether impertinent, because a shadow goes not out of its body, but followes it by a privation of light, and by reason of the interposition of the opacous or gross body between the light and that place. Others have said, that the universe went forth from the Creatour, like … the footstep is made by the print of the foot of one that walkes. But God had nothing without himself, upon which by his walking he could imprint such a footstep. All these had a good intention, though they spake not accurately and properly enough. For even as these comparisons are otherwise profitable to raise the minde of man in the contemplation of the eminency and majesty of God the Creatour: For they point out the eminency of the Creatour to be incomparably greater, than that of the whole universe it self; and the vanity, or at lest littleness of all things, even such as seem greatest in the world, if they be compared with Gods perfection. For they are in respect of God as little streams, or as little droppings are in respect of an ever and over-flowing Fountain, or of the whole Sea; or as a light resemblance of ones feature appearing in a glass, is in respect of the solid substance or party himself, and as dark and vanishing shadows in respect of a most firm body; Lastly, also as the footstep of a man imprinted on the sand, is in respect of the living man himself. These same comparisons shew also, that the world and all its parts, or all things in this universe, are certain tokens and way-markes, …s it were leading us to the Creatour, as the streams leads to the fountain, the image in the glass shews the mans face, and the shadow respects the body; or brings one to find it out, as the footstep of the foot doth to the man. But the holy Scripture leaving these comparisons, is wont to make use of a truer and fitter one, when it sayes, that the world so came from the Creatour, as the workmanship from the workman, and every building from its builder, Heb. 11. 10. Now every workman doth what he doth of a determinate reason, purpose and will, in as much as he is a workman. And in this sense it is said both in our Text, and every where else i… Scripture, That God made all things by his word, of his determinate purpose of minde and will. Yet there is this difference between other Artists and God, that all other artificers bring to perfection their works by divers motions. For so soon as they have taken up a purpose with themseves to make some work, first, they move their own members; secondly, by their members they move other external instruments; thirdly, by these instruments they move the matter unto the form, or act, which they intend to imprint upon it. But God perfects his work with saying and willing. And this is it that the Scripture every where inculcates to us, Psal. 33. 6, 9, &c.
Reas. 1. Because there is nothing in the world, that hath a necessary connexion with the divine essence; and so nothing external comes from God by any necessity of his nature, but from his wisdome and free-will.
Reas. 2. Because this is the noblest and perfectest way of working, to work advisedly and with a freewill.
Reas. 3. In the beginning of the Creation there was nothing, that could have the place either of matter or of instrument; nor can we conceive in God any other power really distinct from his understanding and will. This therefore is of necessity to be granted and believed, that God created all things out of his own free wisdome and will alone.
Use 1. Is of Instruction, for by this foundation we may forearm our faith against the curious queries of some men, who are used to ask, or wonder why the world was not created before that time, in which it was indeed created; or why such a part of it was not in such and such a manner? The Scripture answers, that God created all things by his own free choice, wisdome, and will; so that in this work, he was neither subject to any necessity, neither should any other reason be enquired for, beyond or above his free will.
Use 2. Is of Direction, that from this consolation, we establish our Faith about all things that he hath revealed in his Word, that he will do. For howbeit they may seem very improbable or impossible to our staggering reason, yet seeing God doth whatsoever he wills, and he made the whole world onelyonly with saying and willing, it is not to be doubted of, but that he will most truly perform all such things as he hath said, that he will do.
Doct. 3. By the same efficiency whereby God created all things, he sustains also, and preserves all things in being.
From these words in the Text; and for thy pleasure, or by thy will they are. Heb. 1. 3. Acts 17. 28. In him we are or have our being. For as in the beginning, when God cherished the world of waters, or the waters, the spirit moved upon them, and so did sustain, conserve and cherish them; even so also perpetually the same spirit sustains, governs, and cherisheth all created things. Now God is said to sustain and conserve created things, not onelyonly indirectly, as he removes and hinders from them causes that would corrupt or destroy them; but also directly, as he gives a conserving power for continuance of their existence. Neither doth he this alone by means, as he sustains an infant by its nurse; and a building by its pillars; but also immediately, in as much as being most inwardly present to all things, he furnisheth the means themselves with all their efficacy, when at his will they concur, and doth also many things himself for their conservation, for the doing whereof there is found no virtue at all in any means. This sustaining of all things is rightly by some called maintenance, because thereby God …olds as it were in his hand the creature, that it fall not back to that nothing from which it was at first brought by that same hand. For as if one with his hand lift up something from the ground, unless he hold it also, after it is lifted up in his hand, of its own accord, it will fall again to the ground: so also after that God by his omnipotent hand, lifted up the creature from nothing, with the same hand he upheld it also, otherwise it would fall back and return to nothing again.
Reas. 1. Because sustentation is a sort of continued creation. For creation brings it to pass, that a thing first is; and sustentation brings this about, that the same thing yet is: So that creation hath almost nothing in it beyond sustentation, but onelyonly a newness of being, wherein it is terminated. The same omnipotencie therefore and power of God, is required unto sustentation of things, which was required at first to their creation.
Reas. 2. Because to be, or to exist, agreeth so imperfectly to the creature, that if it were removed or separated from the first being, whence the beginning of its being was, it would presently cease to be. For as in the enlightening of the aire, the light is so received by the aire, that so soon as ever the Sun is removed from it, whence this illumination dependeth, the air presently ceaseth to be illuminated; so is it in this busiess.
Reas. 3. Because God is so universally and inwardly the cause of the creature, that he is not onelyonly in place of an external efficient cause, but also of an internal, and doth no whit less communica…e to things their being, than matter and form, which are other internal causes, and essential too, which being taken away, the essence and being of such things is taken away it self. Although therefore many effects consist or keep their being, when their efficient causes are remov'd or ceas'd, as a building remains after the death of its builder; yet without the presence and power of God the creature can no more consist and keep its being, than without its matter and form.
Use 1▪ Is of Direction, that we may strive to open the eyes of our mind, and may pray that by the grace of God they may be more and more opened, that we may see both God in our selves, and in every other thing in some manner. For that is it which the Apostle teacheth, Act. 17 27
Use 2. Is of Admonition, that for this cause we take heed to our selves, that we sin not against God, because we are held up, in and by the hand of God. If therefore witting and willing we offend God, it is even as if a child out of petulancie should hurt his Fathers face, while he is held by his Father in his arms, and in his bosom.
Doct. 4. All the glory that can be given by a creature to God, is due unto him …y reason of his onelyonly creating and …ustaining of all things.
It is out of the Text; Thou art worthy, &c. Where this glory is expounded by three words, which designe one and the same thing, though in a diverse manner, because no one word can be found, which can sufficiently mark out the duty of a creature to God its Creator.
R…as. 1. The reason in general is, Because the greatest perfection of all divine power appears in the work of Creation, and such things as therefrom depend. Now by how much the more the power of the cause appears in the effect; by so much the more praise and glory is due to the efficient cause. The… First, Gods goodness appears, for whose sake chiefly he is ever to be glorified; because what ever good is in the creature, all this is derived from Gods goodness; and it is nothing else as it were, but a certain slender scent, that is breathed from the infinite goodness of God, and flowes from it. This is some way pointed at in these words; God saw all that … made, and they were very good.
Secondly, His greatest and infinit power appears in the Creation, in that by his word, and his command he made the whole world suddenly, and of nothing, or matter praeexistent.
Thirdly, His highest wisdome also appears, in that he made all things, not confusedly, that there should be and remain a Chaos; but in all perfection of order and proportion; so that to one who attentively considers things, so much wisdome appears, not onelyonly in the fabrick of the whole, but in the disposition of the parts in one man, or in one flea, as all the wisest men in this world can never be able either to in…itate, or to explicate, or by all the diligence they can use, sound the bottom of it.
Use, Is of Exhortation, that with heart, …ind, and work, we study alwayes to give this glory unto God, that he deserveth, and which justice requireth from us; to which we are perpetually called and stirred up by all creatures in heaven and in earth.