Natural Theology, Chapter 7
CHAP. VII.
The Creation of the World conſidered with reſpect to Chriſt. How all Things are ſaid to be made by him in Scripture. Some places of it briefly vindicated againſt the Socinians and Arrians. How the Creation is moſt properly attributed to the Son of God. The Creator of the World is alſo the Saviour of it. Many great Conſiderations reſulting thence. All things made for Chriſt, as well as by him. A brief Account of thoſe Works of Chriſt, with reſpect to which the World was created. Some Inferences thence.
I Shall next conſider the Worlds Creation, with a particular reſpect to Jeſus Chriſt, and our Redemption by him.
And herein conſider. 1. That all things were made by Him. 2. For Him.
1. All things were made by him. So we have it made known to us by Scripture-Revelation; as Joh. 1. 1. where the Apoſtle enters his Diſcourſe of Chriſt from his Divinity. In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by him, and without him was nothing made that was made. This beginning is not the beginning of the Goſpel, as the Socinians ſpeak, but the beginning of Time. And all things made by him, are not the things of the New Creation, but of the Firſt. But if they cavil at this Text, becauſe they own not Chriſt's Eternal God-head, and any preexiſtence of him to his Incarnation; what can they ſay to that in Coloſ. 1. 16. For by him were all things created that are in Heaven, and that are in the Earth, Viſible or Inviſible, whether they be Thrones, Dominions, Principalities or Powers, &c. Where not only Things, but Perſons, and Perſons that are the chief of the whole Creation, are ſaid to be created by Jeſus Chriſt; and it is ſpoken of a proper Creation, for the Angels needed not a Reſtoration, as fallen Man did, which is called by the name of Creation in an improper ſenſe. And Heb. 1. 2. it's expreſly ſaid concerning Chriſt, By whom alſo he made the Worlds. Not as by an Inſtrument, as the Arrians held, as if God firſt made Chriſt, and then all things by him; but by him as the eternal Word and Wiſdom of the Father.
And by Worlds foreign, is not meant the new ſtate of things under the Meſſiah, which is called by the Apoſtle, according to the Jews uſual appellation, the World to come, Heb. 2. But by Worlds, he means the whole created Univerſe, which the Jews uſually expreſt by foreign, gnolamim; and the Apoſtle in Greek by foreign, ſignifying the World both in its ſucceſſion and duration; or in the two, or three, or four parts of it, according to the ſeveral diſtributions they differently made of it, and ſo called plurally Worlds.
Doth not the Pſalmiſt ſpeak of Chriſt, when he ſaith, Pſ. 95. 5. The Sea is his, and he made it, and his hands formed the dry Land? And then addeth, verſ. 7, 8. To day if ye will hear his Voice, harden not your hearts. Which words the Apoſtle quotes in Heb. 3. as referring to Chriſt; Moſes verily was faithful in all his Houſe as a Servant, &c. But Chriſt as a Son over his Houſe, &c. Wherefore, as the Holy Ghoſt ſaith, To day if you will hear his Voice, harden not your hearts. That is, the Voice of Chriſt, verſ. 5, 6, 7. to whom the Pſalmiſt had aſcribed the Creation of the World. And in Heb. 1. 10. the laying the Foundation of the Earth, and the making of the Heavens, is expreſly attributed to Jeſus Chriſt. But I muſt not divert to that Controverſie, only to ſhew how the Creation of the World hath reſpect to Chriſt as its Creator; not excluding the Father and the Holy Ghoſt; for in all Works, ad extrà, they work, as we ſay, indiviſim: yet according to the order of their ſubſiſting, is the order of their working; ſo all things are of the Father, through the Son, by the Spirit. And the Creation of all things ſeems moſt properly to appertain to the ſecond Perſon. For he being the Firſt and Immediate Off-ſpring of his Father, it belongs to him to propagate and communicate of his Being in the things that are made, which are therefore called the Off-ſpring of God. As the Apoſtle quotes the Heathen Poet, ſaying, Acts 17. We are alſo his Off-ſpring: And ſaith it alſo himſelf in the next words, Foraſmuch as we are the Off-ſpring of God. And not onelyonly Men, but all created Beings may be ſtiled his Off-ſpring, as they are the Finite Emanations of his Infinite Being.Magne parens mundi, As the Poet ſpeaks of God. And the Heathens therefore did ſtile God the great Father of the World.Col. 1. 15. foreign. And Jeſus Chriſt is called by the Apoſtle the firſt-Born of every Creature, or of all Creation. So called, as ſome conceive, with reſpect to his Eternal Generation, and the Creation that in time ſprung from him. He was brought forth by an Eternal Generation, and then by him was the Generation of all the things of Time. God communicated his Being Eternally and Infinitely to his Son, and then by him communicates of his Being Finitely, and in time to the Creatures. His communication of himſelf to his Son, is by an immanent Act, wherein God did not go out of himſelf; and ſo by him gave Being to the Creation in thoſe Tranſient Acts, wherein God doth work ad extra, and goes out of himſelf. Now what may Chriſtians obſerve from hence.
1. In general. That the Creator of the World is alſo the Redeemer of it. He that made all things, is alſo the Reſtorer of all things. The collapſed ruined World, is put into his hand to raiſe and renew it that firſt made it. As we read Heb. 1. 2. He is appointed Heir of all things, by whom God made the Worlds. He had an original Title to be Heir as Creator; but hath a new Title given him as Redeemer; and this he executes in the Government of the World.
2. More particularly. We may obſerve that it is the Infinite Creator of the World who hath cloathed himſelf with the fleſh of Man, and made it to ſubſiſt perſonally in himſelf. Here we may behold this great Myſtery, Finiteneſs, and In…inity; Mortal, and Immortality; Divinity, and Humanity; the Creator and the Creature united in one Perſon. As the Evangeliſt firſt ſpeaks of Chriſt as the Creator of all things, John 1. 3. and then as aſſuming our fleſh, verſ. 14. The Word that made all things, afterwards ſpake and dwelt perſonally in humane fleſh.
And Man's Nature being a Syſtem of the whole Creation, he did in a manner cloath himſelf with it, in his aſſuming our fleſh. As one of the Ancients to this purpoſe ſpeaks; Incarnatio eſt elevatio totius Univerſi in Divinam Perſonam; Incarnation is the lifting up the whole Univerſe into Divine Perſon. Which taken in a qualified ſenſe is true. And in aſſuming our fleſh, How many wonders do here meet together? To ſee the Divine Nature ſtooping ſo low, is one wonder; to ſee the Humane Nature raiſed ſo high, is another; to ſee Man's ſinful Nature aſſumed without ſin, is a third; to ſee the Angelical Nature paſt by that ſtood neareſt to God, and Man's Nature aſſumed that ſtood farther off, is a fourth; to ſee the Creator aſſuming the Properties of a Creature, which is to be finite, paſſive, dependent, &c. and the Creature aſſumed into the Properties of the Creator, which is to be Infinite, Almighty, Omnipotent, is a fifth, &c. So that God is hereby Humanified,foreign. Athanaſ. and Man, as it were, Deified, as one ſpeaks.
3. We may further obſerve, and that with great delight, how it is the Creator of all things that is become the Head of the Church. Which the Apoſtle ſuggeſts in Col. 1. 16. and verſ. 18. compared; By him were all things created, whether Viſible or Inviſible, &c. and he is the Head of the Body of the Church; an Head, not only by way of Government to rule over it, but by way of Spiritual Union to influence it, and dwell in it as the Head in the Body. To ſee the Infinite Creator humble himſelf, to look down upon his Creatures, is taken notice of by the Pſalmiſt as a great condeſcent, Pſal. 113. 5, 6. But to take any of them into a nearneſs, into an oneneſs with himſelf, is yet far greater.
He firſt came into a natural Union with us in aſſuming our Nature, and into a legal Union with us, by becoming our Surety; and then comes into a myſtical Union, by making us Members of his Body through the Spirit. And this Myſtical Union is alſo ſet forth by a Marriage Union, Epheſ. 5. 32. And is not this wonderful, to ſee the Creator to match himſelf with a Creature, and that not of the higheſt Order, but with Man; and not with him neither, when at his beſt, but when degenerated and corrupted. Should we ſee a great King take a poor Maid from the Dunghil and match himſelf to her, it could ſcarce be a ſhadow of this. For our Maker to become our Husband, as it is ſaid, Iſa. 54. 5. our Reaſons cannot comprehend it. Ambition it ſelf can hardly aſpire to ſuch a thing.
And now what an honour is this to the Church to have ſuch an Head and Husband? and what ſecurity alſo to be under the Headſhip and Protection of the Creator of the World? He that created all things, can create Salvation for it, when there is no viſible matter or means out of which to bring it. And he that gave Being to the firſt Creation, can and will raiſe up and perfect his New Creation in his Church, which he will effect by this Union it hath with himſelf as the Head thereof. And the aſſurance hereof the Saints have in that light of the Knowledg of God that hath already ſhined into their hearts. For this New Creation begins in Light as the firſt did, which the Apoſtle takes notice of 2 Cor. 4. 6. God who commanded Light to ſhine out of Darkneſs, hath ſhined into our hearts. And as he proceeded in the firſt Creation, till the whole was made perfect, ſo will he do in the New; where he hath begun a good Work he will perfect it; he will proceed from that firſt Light of Grace wherein he ſhined into the Soul to the perfection of his Work in the eternal Light of Glory.
4. Obſerve alſo that our Reconciler to God is he that made the World. As the Apoſtle in Col. 1. 1. ſpeaks of Chriſt as the Creator of the World; verſ. 16. and then as our Reconciler by the Blood of his Croſs, v. 20. And having made peace by the Blood of his Croſs, by him to reconcile all things unto himſelf. How may this ſtrengthen our Faith in Chriſt's Blood, ſeeing it is the Blood of him that made the World. As it doth manifeſt ſtupendious love that the Creator ſhould die for his Creature; ſo it may aſſure us that his death muſt needs be infinitely meritorious. Under the Law, the Blood of Creatures was ſhed for the People, but that could of it ſelf merit nothing; but now under the New-Teſtament there is the Blood of the Creator ſhed for us: Here is the Lord of all Life himſelf dying, and he that gave Being to all things emptying himſelf, and as it were, made nothing. What unſpeakable Merit muſt hence ariſe for us! Certainly, the merit of the Creator muſt needs infinitely exceed all demerit of the Creature.
And as hence we may conclude an infinite merit, ſo we may obſerve the fitneſs of him that was the Creator to make Reconciliation for us. Who ſo fit to look after poor loſt Creatures as he that made them? He had the greateſt property in us, and therefore was concerned moſt to look after us. As when the Sheep are wandred, the Praprietor is the fitteſt Perſon to take care for the bringing them home again. So that as our Creator, he had not only Jus Proprietatis, the Right of Property to redeem us, but alſo Jus Idoneitatis, the Right of Fitneſs alſo.
5. Laſtly; We may hence take notice of the Bounty and Goodneſs of Chriſt Jeſus our Saviour. We may ſee it in the Creation of the World, which is every where filled with the Effects hereof. When he made the World, he ſhewed not only his Power, but the infinite benignity and goodneſs of his Nature. And this Nature he hath ſtill, whereby we may encourage our ſelves to go to him for ſpiritual Bleſſings, beholding the Creation filled with his common Bleſſings.
As from the Afflictions and Temptations of his Humane Nature, we may be encouraged to go to him for ſuccour when we are tempted and tryed. So from the infinite benignity of his Divine Nature ſhining forth in his Creation, we may be encouraged to ask the things that are neceſſary for our Salvation. Hath he in his creating Goodneſs provided food for every Creature, when it was not asked, and will he not give thee bread for thy Soul, when thou goeſt and askeſt him for it? Did his Goodneſs ſo freely flow out to his whole Creation; and hath that Nature no goodneſs remaining in it to his own People, that are nearer to him than any other Creature? And are not only Parts of his Natural, but the Subjects of his New-Creation; which, as it is Spiritual, is the better part of it.
But ſecondly; As all Things were made by Chriſt, ſo alſo for him, as the Scripture in many places aſſerts, Col. 1. 16. All things were made by him and far him. It was uſually ſaid by the Jews; All things were made for the Meſſias.Rev. 4. ult. Thou haſt created all things, and for thy pleaſure they are and were created. The firſt Adam was ſet over the works of God's Hand, but he ſinning againſt his Creator, it came into the hand of the ſecond Adam, and all things were put under his Feet. But this fell out, not by chance or accident, but according to the Counſel of God when the World was made. And accordingly the management of the Creation hath been in his hands from the beginning; as it appears in the Records of the Old Teſtament. And when he came into our Nature, our Humanity was inveſted in this power with the Divine Perſon of Chriſt, eſpecially at his Reſurrection and Aſcention into Heaven; and therefore he ſpeaks as if it was then given him, Matth. 28. All power is given me both in Heaven and Earth. And John 17. Thou haſt given him power over all fleſh, &c. Now this was in the Counſel of Heaven, and this was the end of this Worlds Creation, that being put under the Dominion of Jeſus Chriſt it might be governed, and all things managed therein to the higheſt exaltation of the Glory of God. For this Son of God,
1. He brings forth the Knowledg of the eternal Counſels of God concerning Man's Redemption; wherein he ſhews forth the foreign, the deep things of God. Wherein the infinite Wiſdom, Mercy, Love, Juſtice, and Holineſs of God are manifeſted in the World, in the moſt reſplendent edition of them. And for that end he hath inſpired men by his Spirit in the ſeveral Ages of the World, whereby this great Myſtery might be made known to the Glory of his Father. For though there have been Prophets ſpeaking of it ever ſince the World began, Luk. 1. 70. yet it was by the Spirit of Chriſt that they ſo ſpake, 1 Pet. 1. 11.
2. He hath alſo delivered to men the Rules of Worſhip and Obedience, and ſuch as conduce more in the practice of them to the honour of God, than what was performable in Man's Primitive State; the Conditions of Life under the New-Covenant being more to his Glory, than thoſe of the …ormer were.
3. He hath in all Ages been gathering in ſome of the Children of men into a ſtate of Salvation, out of that loſt and ruined ſtate into which the ſin of the firſt Adam had caſt them, acquainting them with the Counſel of God for that end, giving them his Spirit to enlighten their Minds, and to ſanctifie their Hearts; and ſo forming them to the praiſe of God, and as Veſſels of Mercy preparing them for his Glory. And this he did before his Incarnation.
4. In the fulneſs of time he came himſelf into the fleſh of Man, and brought forth upon the Stage of the World, that great Myſtery of the Incarnation. When alſo he declared the infinite Love, and the Counſels and Purpoſes of the Heart of God more fully than had before been made known, encountred and conquered the utmoſt Temptations of Satan and the World, and then offered up that great Sacrifice of himſelf for to make atonement for ſin, which had been ſignified from the beginning of the World. And then being buried, he roſe again, looſing the Bands of Death and the Grave, and aſcended triumphantly into Heaven, and acquired a new Title to his Dominion over the World in his conqueſt of it.
5. And being now in Heaven, yet ſtill the Creation is in his hand, and bringing in revenews of Glory to God by him. He diſpoſeth of Kingdoms and Nations as he pleaſeth; ſometimes throwing down the mighty from their Seats, and then exalting the lowly and meek, as was propheſied of him, Luk. 1. 70. Sometimes ſtraitning the Nations in his diſpleaſure, and then enlarging them again in his mercy and goodneſs.
He takes care for the upholding and propagating the everlaſting Goſpel; accompanies it with his Spirit to the converſion of Souls to God, and building them up an habitation for him; fits them for his Service and Praiſe in this World, and then gathers them into the preſence of his Father to ſtand before him, and to miniſter to him for ever. He alſo orders their Tryals and Sufferings as he ſeeth them requiſite to the Glory of God, and their preparation for Heaven; and then when he ſeeth it meet, delivers them out of them alſo.
6. After all this, at the time of the Conſummation of all things, he will come down from Heaven and judge the World, receiving ſome into the Kingdom of his Father, and ſending others into everlaſting Fire, wherein the riches of God's Grace and Mercy, and the clearneſs of his Juſtice will moſt illuſtriouſly ſhine forth, to his eternal Praiſe and Glory.
And when this is done, he delivers up his Kingdom and Dominion to his Father that he had received from him; having ſubdued all Enemies under his feet, and put down all Rule, 1 Cor. 15. 28.Authority, and Power, his Father becomes All in All.
Thus with reſpect to Chriſt, and to the accompliſhment of theſe Glorious Works, (which I have but briefly touched) was this Creation of the World erected; and which are tranſcendently more to the glory of God than what could have been under the firſt Adam, either by any obedience performed by him, or the diſpenſation of God towards him under that firſt Covenant.
And from hence I ſhall briefly make three Inferences.
Inference 1.
That the Redemption of the World is a greater Work than the Creation of it, ſeeing it was erected for the Son of God to tranſact that glorious Work in. The end hath a pre-eminence above all thoſe means that are made uſe of in a ſubſerviency to it.
This lower World was made with reſpect to it, where the Foundation of this Work is begun and laid. And the upper World alſo, where it is compleated and finiſhed. On Earth God hath the praiſe of it begun, and in Heaven it ſhall be made perfect.
And if the Angels, that are the chief part of God's Creation, are made and appointed with a ſubſerviency to it, to be miniſtring Spirits to Chriſt, and to the Heirs of Salvation, Heb. 1. ult. much more than ſure the inferiour part of it. And when all the Elect, which are theſe Heirs, ſhall be inflated in their Inheritance, and fully poſſeſt of it, then comes the diſſolution upon this viſible Creation, as having then ſerved the end for which it was firſt erected.
Inference 2.
It alſo may be obſerved hence, How the Nature of Man is in Chriſt advanced to the top of God's Creation. For the World was created, that it might be ſet under the government of the Son of God in the Nature of Man. So that as I took notice before of its advancement by its union with him, ſo here by the Dominion it hath over the whole Creation, by vertue of that Union, and the determination of God therein. He firſt deſcended and aſſumed our Nature, and then aſcended and carried it up, far above all Heavens, Principalities and Powers (which are the higheſt parts of God's Creation) being made ſubject to him. Epheſ. 1. 21.Our Nature was advanced in the firſt Adam, into a great Dominion over the Creatures; but it is advanced higher in the ſecond Adam. There it had a dignity upon Earth, but here it hath a dignity both in Heaven and Earth. There it had dominion over the Creatures of this lower World, that were of an inferior Nature to it: Here it hath dominion over the Angels in the upper World, that are of a ſuperior Nature and Order. Lord, what is Man, ſaith the Pſalmiſt, that thou art mindful of him, and the Son of Man that thou viſiteſt him? Thou haſt made him a little lower than the Angels; Thou haſt crowned him with Glory and Honour; Thou madeſt him to have dominion over the Works of thine hand; Thou haſt put all things under his feet. And the Pſalmiſt had reſpect, not ſo much to the dignity of Man's Nature in the firſt Adam, as in the Second. For theſe words are in Heb. 2. applyed to Chriſt, and the dignity God exalted him to. Being firſt made foreign, a little while lower than the Angels by his debaſement and ſuffering in this lower World, and then exalted into Power and Dignity above them all in his aſcending the upper World; being crowned with Glory and Honour. Oh the myſterious depths of Wiſdom and Goodneſs that here meet together in the Man Chriſt Jeſus! Oh the ſtupidity and blindneſs of fal'n Man, that takes ſo little notice of theſe great Works of God, with reſpect to which the World was principally made! With what ſacred aſtoniſhment ſhould we behold theſe Counſels of Heaven! With what thanks givings and adorations ſhould we celebrate this unſpeakable Love! Eſpecially if we conſider Man's Nature to be thus advanced, after it had tranſgreſt the Law of its Creation, and corrupted it ſelf more than any inferiour Nature.
Inference 3.
We may hence conclude, That the whole Creation being made for Chriſt, and put into his hand, ſhall be managed to the higheſt exaltation of the Glory of God. However the courſe of things may run for a while, and the reaſon of many things hid out of our ſight, yet all things will at laſt meer in this general Iſſue, the univerſal end of all things, which is the Glory of God. The firſt Adam was made and placed upon the Stage of the World, that through him God might have the Glory of his Creation; but he being mutable, fell from his Station, loſt his Strength, and ſo could not ſerve the end of his Being. Therefore God hath now put all things into a ſurer hand; and his Glory ſtands upon a ſurer bottom. For he that is both God and Man, is likely to bring in both higher and ſurer glory to God than he that was but meer▪ Man. If he ſhould fail in it, it ſhould be either becauſe he wants ability, which cannot be, becauſe he made all things; or, becauſe he wants love and good will to God, which cannot be neither, becauſe he is his only begotten Son.
And ſeeing the Work of Man's Redemption and Salvation was principally in the eye of God when he made the World, as that Work wherein he will be glorified for ever, we may be aſſured that it ſhall be carried on in the World. The Goſpel ſhall be preached, Sinners ſhall be converted, the Church ſhall be preſerved, and the Gates of Hell ſhall not prevail againſt it. And thoſe Enemies that ſtand in the way of this Salvation, whether the World, Satan, Sin, Death, or Grave, ſhall be at laſt ſurely overcome.